Verse-by-Verse Bible Commentary
Jeremiah 4:2

Clarke's Commentary

Verse Jeremiah 4:2. Thou shalt swear, The Lord liveth — Thou shalt not bind thyself by any false god; thou shalt acknowledge ME as the Supreme. Bind thyself BY me, and TO me; and do this in truth, in judgment, and in righteousness.

The nations shall bless themselves in him — They shall be so fully convinced of the power and goodness of Jehovah in seeing the change wrought on thee, and the mercies heaped upon thee, that their usual mode of benediction shall be, May the God of Israel bless thee!

Bridgeway Bible Commentary

Repentance means genuine change (3:19-4:4)

God wanted the relationship between him and his people to be like that between a father and a son, or between a husband and a wife. But his people have been rebellious and unfaithful (19-20). In hope, the prophet pictures the people turning from their false worship at Baal’s high places and crying out to God for forgiveness. In response God promises that if they truly repent, he will forgive them and heal them (21-22a).
The people then turn to God and confess their sins. They admit that the worship of Baal has been a deception; instead of bringing them prosperity it has brought them disaster. They are ashamed of themselves, and return to Yahweh in acknowledgment that he alone is God (22b-25).
God reminds the people that if they repent, their repentance must be genuine. They must remove every trace of idolatry from their lives and renew their oath of absolute loyalty to him. Only then will they be able to serve him by taking his message to the nations (4:1-2).
People must break up their hardened hearts and remove wrongdoing from their lives, just as farmers break up the hard ground and remove weeds before they plant new seed. Inward change, not outward ceremony, is what is needed. Without such repentance, the nation will be destroyed in divine judgment (3-4).

Coffman's Commentaries on the Bible

"If thou wilt return, O Israel, saith Jehovah, if thou wilt return unto me, and if thou wilt put away thine abominations out of my sight; then shalt thou not be removed; and thou shalt swear, as Jehovah liveth, in truth, in justice, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory."

What marvelous things could have happened if only Israel had repented and returned to God. This promise came a hundred years after their going captive into Assyria; but even then God could have achieved wonders through them IF, only IF, they had repented. Of course, it proved a vain hope. There is no evidence whatever of any slightest intention upon their part of returning to God.

Note especially that "the nations," that is, the Gentiles would have been converted, and that Israel would have been the means of God's reaching them! Gentiles and nations are alternate renditions of the same Hebrew noun.

As Cook stated it:

"Two great truths are taught in this verse: (1) that the Gentiles were to be members of the Church of the Messiah, and (2) that Israel's peculiar office was to be God's instrument in that great work. Thus Jeremiah is in exact accord with the evangelical teaching of Isaiah."Canon F. C. Cook, Jeremiah, p 157.

It should not be overlooked that, "The situation envisaged here was a prospect, rather than a reality."R. K. Harrison, Jeremiah in the Tyndale Old Testament Commentaries, p. 68. There could be neither a return of Israel to their homeland nor the conversion of the nations without a genuine abandonment of their apostasy, which never happened.

These verses appear to be God's answer to Israel's response to the invitation of Jeremiah 3:22. "When God called Israel to repent, they immediately answered, Lord, we return; now God takes notice of it in this reply."Matthew Henry's Commentary, p. 324. "If you have it in mind to return to me, return; but come all the way back to me"!Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 46. Of course, there are three things involved in such a return: (1) the immediate and total abandonment of their idolatry, (2) a return to the sincere and wholehearted worship and service of the true God, and (3) a radical revision and restructuring of their lives in a pattern of obedience, justice, and faithfulness. These remain still, in all ages, the basics of true repentance.

Calvin's Commentary on the Bible

Here the Prophet goes on with the same subject; for he denudes these flatteries, by which they thought that God could be pacified: for when they had his name in their mouth, they thought it sufficient for their defense, — “What! do we not call upon God? do we not ascribe to him his due honor, when we swear by his name?” There is in the Prophet’s words a part given for the whole; for swearing is to be taken for the whole of God’s worship. When therefore the Israelites made a profession of God’s name, they thought themselves absolved from all guilt.

Hence the Prophet says, Thou shalt swear truly in the name of God; that is, “Ye are indeed self — confident, because an external profession of religion seems to you to be a sort of expiation, whenever ye seek to contend with God: ye boast that you are Abraham’s seed, and swear by the name of God; but ye are sacrilegious, when ye thus falsely profess God’s name.” Swear then, he says, in truth

We hence see how the words of the Prophet harmonize together: he had said, that Israel had hitherto dealt falsely with God, because they had not performed what in words they had promised, for they went astray; and now he adds, that it availed the Israelites nothing, that they openly called on God and shewed themselves to be his people by an external worship: this, he says, is nothing, except ye worship God in truth and in judgment and in righteousness

Truth is no doubt to be taken here for integrity, as we shall see in the fifth chapter: it is the same as though he had said, that God is not rightly worshipped, except when the heart is free from all guile and deceit; in short, he means that there is no worship of God without sincerity of heart. But the truth, of which the Prophet speaks, is especially known by judgment and righteousness; that is, when men deal faithfully with one another, and render to all their right, and seek not their own gain at the expense of others. When therefore equity and uprightness are thus observed by men, then is fulfilled what is required here by the Prophet: for then they worship not God fallaciously, nor with vain words, but really shew that they do, without disguise, fear and reverence God.

What follows is variously explained by interpreters; but the Prophet, I have no doubt, does here indirectly reprove the Israelites, because God’s name had been exposed to many reproaches and mockeries, when the heathens said, that there was no power in God to help the Israelites, and when the people themselves expostulated with God, as though they had a just cause for contending with him, — “What! God has promised that we should be models of his blessing; but we are exposed to the reproaches of the heathens: how can this be?” Since then the Israelites thus deplored their lot, and cast the blame on God, the Prophet gives this answer, Bless themselves shall the nations and glory in him Some refer this to the Israelites, but not correctly. It had indeed been said to Abraham, “In thy seed shall all nations be blessed,” or, shall bless themselves. But this blessing had its beginning, as it is here noticed by the Prophet. For we must look for the cause or the fountain of this blessing: how could the nations bless themselves through the seed or the children of Abraham, except God, the author of the blessing, manifested his favor towards the children of Abraham? Very aptly then does the Prophet say here, Then bless themselves in God shall all the nations, and in him shall they glory; that is, “Ye are to be blamed, that God’s curse is upon you and renders you objects of reproach to all people, and also, that heathens disdain and despise the name of God: for your impiety has constrained God to deal more severely with you than he wished; for he is ever ready to shew his paternal clemency. What then is the hindrance, that the nations bless not themselves in God and glory in him? that is, that pure religion does not flourish through the whole world, and that all nations do not come to you and unite in the worship of the only true God? The hindrance is your impiety and wickedness; this is the reason why God is not glorified, and why your felicity is not everywhere celebrated among the nations.” We now perceive the meaning of the Prophet, — that the Jews groundlessly imputed blame to God, because they were oppressed by so many evils; for they had procured for themselves all their calamities, and at the same time gave occasion to heathens to profane God’s name by their reproaches. ⁽⁹⁹⁾ It follows —

(99) This is a very lucid and satisfactory exposition. The import of the passage is very clearly given. A simpler version may be made, and such as will exhibit the meaning more plainly. When two vaus occur, they may often be rendered, when and then: so here, —

2.When thou shalt swear, “Live does Jehovah,” In truth, in judgment, and in righteousness; Then call him blessed shall nations, And in him shall they glory.

To swear is to avow Jehovah as our God. The verbs “bless” and “glory” are both in Hithpael, which has commonly a reciprocal sense, but not always. See Psalms 72:17; Psalms 105:3. This and the preceding verse belong to the last chapter. — Ed.

Smith's Bible Commentary

Chapter 4

But if you will return, O Israel, saith the LORD, return unto me: and if you will put away thine abominations out of my sight, then you will no longer be [moved or] removed. And thou shalt swear, The LORD liveth, in truth ( Jeremiah 4:1-2 ),

It won't just be saying it as a phrase. And the people were still saying, "Oh, the Lord lives. Praise the Lord, the Lord lives!" But it was meaningless. Just like a lot of people today who go around saying, "Praise the Lord, praise the Lord!" It's meaningless. It's just mouthing words. But you'll say in truth; it will be from your heart.

in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory. For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns ( Jeremiah 4:2-3 ).

That fallow ground, break it up in order that God might bring His reign and plant it and bring forth fruit.

Circumcise yourselves to the LORD, and cut away the foreskins of your heart ( Jeremiah 4:4 ),

The fleshly heart, the heart that is after the flesh. Paul refers to this in Romans. The true circumcision is of the heart, not of the flesh.

ye men of Judah and inhabitants of Jerusalem: lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings ( Jeremiah 4:4 ).

Cut away a heart that is after your flesh and after things of the flesh. Cut that away that you might be dedicated totally to God and the things of the Spirit.

Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defensed cities. Set up the standard toward Zion: retire, stay not: for I will bring evil from the north, and great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way [Babylon is moving toward you]; he is gone forth from his place to make thy land desolate; and thy cities shall be laid waste, without an inhabitant. For this gird you with sackcloth, lament and howl: for the fierce anger of the LORD is not turned back from us. And it shall come to pass at that day, saith the LORD, that the heart of the king shall perish, and the heart of the princes; and the priests shall be astonished, and the prophets shall wonder. Then said I, Ah, Lord GOD! ( Jeremiah 4:5-10 )

Jeremiah's responding when God said all these things. The judgment is coming. These men are all going to be silent. Then I said, Oh, Lord God!

surely you have greatly deceived this people and Jerusalem, saying, Ye shall have peace; whereas the sword is reaching to their soul ( Jeremiah 4:10 ).

Because the prophets were going around saying, "Peace, peace, peace and safety. Babylon shall not come to this place. Babylon shall never cast a trench around this place."

At that time shall it be said to this people and to Jerusalem, A dry wind of the high places in the wilderness toward the daughter of my people, not to fan, nor to cleanse, even a full wind from those places shall come unto me: now also will I give sentence against them. Behold, he shall come up as the clouds, and his chariots shall be as a whirlwind: his horses are swifter than eagles. Woe unto us! for we have been spoiled [destroyed]. O Jerusalem, wash your heart from wickedness, that you mayest be saved. How long shall your vain thoughts remain in your minds? For a voice declares from Dan, and publish affliction from mount Ephraim. Make ye mention to the nations; behold, publish against Jerusalem, that watchers come from a far country, and give out their voice against the cities of Judah. As keepers of a field, are they against her round about; because she hath been rebellious against me, saith the LORD. Thy way and thy doings have procured these things unto thee ( Jeremiah 4:11-18 );

You've brought it upon yourself.

this is thy wickedness, because it is bitter, because it reaches into your hearts. My bowels, my bowels! I am pained at my very heart; my heart makes a noise in me; I cannot hold my peace, because you have heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have no understanding: they are wise to do evil, but to do good they have no knowledge ( Jeremiah 4:18-22 ).

Paul said we ought to be simple concerning evil things. A lot of people like to dabble into the evil things. "Oh, I just want to understand about the evil. Let's go down to the nude shows so that we'll know what to preach against." The Bible says be simple concerning evil. Better that you be dumb about evil things. Of course, it's good that you pick up the lingo so that you won't be using some of the corrupted words that they use. But it's good to just be simple about evil. And Jeremiah says much the same thing here. The people were wise to do evil, but to do good they have no knowledge.

Now the Lord speaks. There are some who think that Jeremiah is here going back. But contextually it's hard to really see it that way. But he uses the same phraseology that is used in Genesis 1:1-31 . And therefore, those who adhere to the Gap Theory, and that is, that between verses Jeremiah 4:1 , and Jeremiah 4:2 of Genesis there is a gap of indeterminate time. "In the beginning God created the heavens and the earth" ( Genesis 1:1 ). When that was, we don't know. Billions, trillions of years ago, we don't know. Verse Jeremiah 4:2 , "And the earth was without form and void," can also be translated, "but the earth became wasted and desolate." So they see the possibility of a great gap of time, indeterminate, existing between verses Jeremiah 4:1 , and Jeremiah 4:2 of Genesis. And they see the earth that was originally created by God as being destroyed by God's fierce anger in a rebellion that preceded man's existence upon this planet. And one of the scriptures that they use as a proof for the Gap Theory is this particular passage that we come to here in Jeremiah where he makes a reference.

I beheld the earth, and, lo, it was without form, and void ( Jeremiah 4:23 );

The same terminology that you find in verse Jeremiah 4:2 of Genesis 1:1-31 .

and the heavens, they had no light ( Jeremiah 4:23 ).

You remember the first thing God said was, "Let there be light" ( Genesis 1:3 ).

I beheld the mountains, and, lo, they trembled, and all of the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was as a wilderness, and all the cities thereof were broken down at the presence of the LORD, and by his fierce anger. For thus hath the LORD said, The whole land shall be desolate; yet will I not make a full end ( Jeremiah 4:24-27 ).

And so those who subscribe to the Gap Theory see this as a proof of the Gap Theory, as Jeremiah, they say, is looking back and he sees the earth prior to God's reconstruction of the earth for placing man upon it, and sees earth in perhaps the state it was before God began to reconstruct the earth, to put man upon it. Sees it in the last ice age when there was no light shining down upon the earth. When the earth was enshrouded in darkness and the birds, the life that had existed was gone. The cities that were once here were destroyed. And so they explain the fossils, prehistoric man, and so forth through this Gap Theory. There is much that can be said for the Gap Theory. There are problems also with the Gap Theory, but it is one of the common theories of creation and especially of Genesis, that Gap Theory. And as I say, there is merit to it. There are problems, but there is merit to it. "For thus hath the Lord said, 'The whole land shall be desolate; yet will I not make a full end.'"

For this shall the earth mourn, and the heavens above be black: because I have spoken, I have purposed, and will not change, neither will I turn back from it. The whole city shall flee for the noise of the horsemen and bowmen; they shall go into thickets, and climb up upon the rocks: every city shall be forsaken, and not a man dwell therein. And when thou art spoiled, what will you do? Though you clothe yourself with crimson, though you deck yourself with ornaments of gold, though you rentest your face with painting, in vain you will make yourself beautiful; for your lovers will despise thee, they will seek thy life. For I have heard a voice as of a woman in travail, and the anguish as of her that is bringing forth her first child, the voice of the daughter of Zion, that is wailing, she is spreading forth her hands, she is saying, Woe is me now! for my soul is wearied because of murderers ( Jeremiah 4:28-31 ).

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Dr. Constable's Expository Notes

If they would put away their idolatry consistently and would swear by Him, rather than by the idols, then Israel would become responsible for the nations blessing themselves (cf. Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4; Isaiah 2:3; Isaiah 65:16; Isaiah 65:18). That is, the Gentile nations would come to the Lord and so experience His blessing and would glorify Him.

". . . they will discern in the example of Israel that the source of true blessing lies in Yahweh and that he dispenses his blessings to those who are obedient to his covenant . . ." [Note: Thompson, p. 213.]

"Swearing by the Lord" means acknowledging Him as master in contrast to Lord Baal (lit. master) and other lords.

Dr. Constable's Expository Notes

Gentile blessing through Israelite repentance 4:1-4

These verses provide the answer to God’s question in Jeremiah 3:1. This is the repentance that was necessary for Yahweh to return to His "wife."

Gill's Exposition of the Whole Bible

And thou shalt swear, the Lord liveth,.... Or by the living Lord, by him and him only; not by the creatures, but by the God of truth. This is sometimes put for the whole worship and service of God, Deuteronomy 6:13 and for a confession of Christ, and profession of faith in him, Isaiah 45:23, compared with Romans 14:11 and which ought to be done,

in truth, in righteousness, and in judgment; in sincerity, integrity, and uprightness of soul; in spirit and in, truth; in righteousness and true holiness:

and the nations shall bless themselves in him, not in Israel, as the Targum, Jarchi, and Kimchi, interpret it; but in the Lord, even in the Messiah, the Lord Jesus Christ, in whom all the nations of the earth were to be blessed with all spiritual blessings; with which being blessed, they call and count themselves happy, being pardoned through the blood of Christ, justified by his righteousness, and having peace, life, and salvation by him, Genesis 22:18:

and in him shall they glory; not in themselves, nor in any creature, or creature enjoyment; but in the Lord, and in what he is to them, wisdom, righteousness, sanctification, and redemption; in whom all the seed of Israel, being justified, glory; see 1 Corinthians 1:30. The sense of the words seems to be, that upon the Gospel being preached by Christ and his apostles to the Israelites, and some of them being converted, and their abominations put away, and they cleaving to the Lord, and to his worship; the Gentiles should have the Gospel sent to them, and receive it, and place all their blessedness in Christ, and glory in him.

Henry's Complete Commentary on the Bible

      1 If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.   2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.

      When God called to backsliding Israel to return (Jeremiah 3:22; Jeremiah 3:22) they immediately answered, Lord, we return; now God here takes notice of their answer, and, by way of reply to it,

      I. He directs them how to pursue their good resolutions: "Dost thou say, I will return?" 1. "Then thou must return unto me; make a thorough work of it. Do not only turn from thy idolatries, but return to the instituted worship of the God of Israel." Or, "Thou must return speedily and not delay (as Isaiah 21:12, If you will enquire, enquire you); if you will return unto me, return you: do not talk of it, but do it." 2. "Thou must utterly abandon all sin, and not retain any of the relics of idolatry: Put away thy abominations out of my sight," that is, out of all places (for every place is under the eye of God), especially out of the temple, the house which he had in a particular manner his eye upon, to see that it was kept clean. It intimates that their idolatries were not only obvious, but offensive, to the eye of God. They were abominations which he could not endure the sight of; therefore they must be put away out of his sight, because they were a provocation to the pure eyes of God's glory. Sin must be put away out of the heart, else it is not put away out of God's sight, for the heart and all that is in it lie open before his eye. 3. They must not return to sin again; so some understand that, Thou shalt not remove, reading it, Thou shalt not, or must not, wander. "If thou wilt put away thy abominations, and wilt not wander after them again, as thou hast done, all shall be well." 4. They must give unto God the glory due unto his name (Jeremiah 4:2; Jeremiah 4:2): "Thou shalt sear, The Lord liveth. His existence shall be with thee the most sacred fact, than which nothing can be more sure, and his judgment the supreme court to which thou shalt appeal, than which nothing can be more awful." Swearing is an act of religious worship, in which we are to give honour to God three ways:-- (1.) We must swear by the true God only, and not by creatures, or any false gods,--by the God that liveth, not by the gods that are deaf and dumb and dead,--by him only, and not by the Lord and by Malcham, as Zechariah 1:5. (2.) We must swear that only which is true, in truth and in righteousness, not daring to assert that which is false, or which we do not know to be true, nor to assert that as certain which is doubtful, nor to promise that which we mean not to perform, nor to violate the promise we have made. To say that which is untrue, or to do that which is unrighteous, is bad, but to back either with an oath is much worse. (3.) We must do it solemnly, swear in judgment, that is, when judicially called to it, and not in common conversation. Rash swearing is as great a profanation of God's name as solemn swearing is an honour to it. See Deuteronomy 10:20; Matthew 5:34; Matthew 5:37.

      II. He encourages them to keep in this good mind and adhere to their resolutions. If the scattered Israelites will thus return to God, 1. They shall be blessed themselves; for to that sense the first words may be read: "If thou wilt return to me, then thou shalt return, that is, thou shalt be brought back out of thy captivity into thy own land again, as was of old promised," Deuteronomy 4:29; Deuteronomy 30:2. Or, "Then thou shalt rest in me, shalt return to me as they rest, even while thou art in the land of thy captivity." 2. They shall be blessings to others; for their returning to God again will be a means of others turning to him who never new him. If thou wilt own the living Lord, thou wilt thereby influence the nations among whom thou art to bless themselves in him, to place their happiness in his favour and to think themselves happy in being brought to the fear of him. See Isaiah 65:16. They shall bless themselves in the God of truth, and not in false gods, shall do themselves the honour, and give themselves the satisfaction, to join themselves to him; and then in him shall they glory; they shall make him their glory, and shall please, nay, shall pride, themselves in the blessed change they have made. Those that part with their sins to return to God, however they scrupled at the bargain at first, when they go away, then they boast.