إرميا ٣:١

As a divorced woman who has become another man's wife cannot return to her first husband, so Judah, after it has turned away to other gods, will not be received again by Jahveh; especially since, in spite of all chastisement, it adheres to its evil ways. Jer 3:1. "He saith, If a man put away his wife, and she go from him, and become another man's, can he return to her again? would not such a land be polluted? and thou hast whored with many partners; and wouldst thou return to me? saith Jahveh. Jer 3:2. Lift up thine eyes unto the bare-topped hills and look, where hast thou not been lien with; on the ways thou sattest for them, like an Arab in the desert, and pollutedst the land by thy whoredoms and by thy wickedness. Jer 3:3. And the showers were withheld, and the latter rain came not; but thou hadst the forehead of an harlot woman, wouldst not be ashamed. Jer 3:4. Ay, and from this time forward thou criest to me, My father, the friend of my youth art thou. Jer 3:5. Will he always bear a grudge and keep it up for ever? Behold, thou speakest thus and dost wickedness and carriest it out." This section is a continuation of the preceding discourse in Jer 2, and forms the conclusion of it. That this is so may be seen from the fact that a new discourse, introduced by a heading of its own, begins with Jer 3:6. The substance of the fifth verse is further evidence in the same direction; for the rejection of Judah by God declared in that verse furnishes the suitable conclusion to the discourse in Jer 2, and briefly shows how the Lord will plead with the people that holds itself blameless (Jer 2:35). (Note: The contrary assertion of Ew. and Ngelsb. that these verses do not belong to what precedes, but constitute the beginning of the next discourse (Jer 3-6), rests upon an erroneou…

These verses some make to belong to the sermon in the foregoing chapter, and they open a door of hope to those who receive the conviction of the reproofs we had there; God wounds that he may heal. Now observe here, I. How basely this people had forsaken God and gone a whoring from him. The charge runs very high here. 1. They had multiplied their idols and their idolatries. To have admitted one strange God among them would have been bad enough, but they were insatiable in their lustings after false worships: Thou hast played the harlot with many lovers, Jer 3:1. She had become a common prostitute to idols; not a foolish deity was set up in all the neighbourhood but the Jews would have it quickly. Where was a high place in the country but they had had an idol in it? Jer 3:2. Note, In repentance it is good to make sorrowful reflections upon the particular acts of sin we have been guilty of, and the several places and companies where it has been committed, that we may give glory to God and take shame to ourselves by a particular confession of it. 2. They had sought opportunity for their idolatries, and had sent about to enquire for new gods: In the high - ways hast thou sat for them, as Tamar when she put on the disguise of a harlot (Gen 38:14), and as the foolish woman, that sits to call passengers, who go right on their way, Pro 9:14, Pro 9:15. As the Arabian in the wilderness - the Arabian huckster (so some), that courts customers, or waits for the merchants to get a good bargain and forestal the market - or the Arabian thief (so others), that watches for his prey; so had they waited either to court new gods to come among them (the newer the better, and the more fond they were of them) or to court others to join with them in their idolatries. They were not only sinners,…

3:1-5 Adultery was solid grounds for divorce (Deut 24:1-2; Hos 2:1-5; 9:1). Judah committed spiritual adultery, smugly assuming that God would have no objections (Ezek 16:26; Zech 1:3). 3:1 The law prohibited a man from marrying a woman he had previously divorced who had then married another man (Deut 24:1-4). A woman who had many lovers was even less likely to be received back.