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.

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.

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) "si reverteris ad me, O Israel, dicit Jehovah, reverteris", Gataker, (m) "quiescas", Vatablus; "quiesce apud me", Calvin. (n) "et non vagaberis", Gatatker; "et non instabilis fueris", Cocceius,

The answer of the Lord. - Jeremiah 4:1. "If thou returnest, Israel, saith Jahveh, returnest to me; and if thou puttest away thine abominations from before my face, and strayest not, Jeremiah 4:2. and swearest, As Jahveh liveth, in truth, with right, and uprightness; then shall the nations bless themselves in Him, and in Him make their boast." Graf errs in taking these verses as a wish: if thou wouldst but repent...and swear...and if they blessed themselves. His reason is, that the conversion and reconciliation with Jahveh has not yet taken place, and are yet only hoped for; and he cites passages for אם with the force of a wish, as Genesis 13:3; Genesis 28:13, where, however, נא or לוּ is joined with it. But if we take all the verbs in the same construction, we get a very cumbrous result; and the reason alleged proceeds upon a prosaic misconception of the dramatic nature of the prophet's mode of presentation from Jeremiah 3:21 onwards. Just as there the prophet hears in spirit the penitent supplication of the people, so here he hears the Lord's answer to this supplication, by inward vision seeing the future as already present. The early commentators have followed the example of the lxx and Vulg. in construing the two verses differently, and take אלי and ולא תנוּד as apodoses: if thou returnest, Israel, then return to me; or, if thou, Israel, returnest to me, then shalt thou return, sc. into thy fatherland; and if thou puttest away thine abominations from before mine eyes, then shalt thou no longer wander; and if thou swearest...then will they bless themselves. But by reason of its position after נאם יהוה it is impossible to connect אלי with the protasis. It would be more natural to take אלי תּשׁוּב as apodosis, the אלי being put first for the sake of emphasis. But if we take it as apodosis at all, the apodosis of the second half of the verse does not rightly correspond to that of the first half. לא תנוּד would need to be translated, "then shalt thou no longer wander without fixed habitation," and so would refer to the condition of the people as exiled. but for this נוּד is not a suitable expression. Besides, it is difficult to justify the introduction of אם before ונשׁבּאתּ, since an apodosis has already preceded. For these reasons we are bound to prefer the view of Ew. and Hitz., that Jeremiah 4:1 and Jeremiah 4:2 contain nothing but protases. The removal of the abominations from before God's face is the utter extirpation of idolatry, the negative moment of the return to the Lord; and the swearing by the life of Jahveh is added as a positive expression of their acknowledgment of the true God. תנוּד is the wandering of the idolatrous people after this and the other false god, Jeremiah 2:23 and Jeremiah 3:13. "And strayest not" serves to strengthen "puttest away thine abominations." A sincere return to God demanded not only the destruction of images and the suppression of idol-worship, but also the giving up of all wandering after idols, i.e., seeking or longing after other gods. Similarly, swearing by Jahveh is strengthened by the additions: בּאמת, in truth, not deceptively (לשׁקר, Jeremiah 5:2), and with right and uprightness, i.e., in a just cause, and with honest intentions. - The promise, "they shall bless themselves," etc., has in it an allusion to the patriarchal promises in Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4; Genesis 28:14, but it is not, as most commentators, following Jerome, suppose, a direct citation of these, and certainly not "a learned quotation from a book" (Ew.), in which case בּו would be referable, as in those promises, to Israel, the seed of Abraham, and would stand for בּך. This is put out of the question by the parallel וּבּו יתהלּלוּ, which never occurs but with the sense of glorying in God the Lord; cf. Isaiah 41:16, Psalm 34:3; Psalm 64:11; Psalm 105:3, and Jeremiah 9:22. Hence it follows that בּו must be referred, as Calv. refers it, to יהוה, just as in Isaiah 65:16 : the nations will bless themselves in or with Jahveh, i.e., will desire and appropriate the blessing of Jahveh and glory in the true God. Even under this acceptation, the only one that can be justified from an exegetical point of view, the words stand in manifest relation to the patriarchal blessing. If the heathen peoples bless themselves in the name of Jahveh, then are they become partakers of the salvation that comes from Jahveh; and if this blessing comes to them as a consequence of the true conversion of Israel to the Lord, as a fruit of this, then it has come to them through Israel as the channel, as the patriarchal blessings declare disertis verbis. Jeremiah does not lay stress upon this intermediate agency of Israel, but leaves it to be indirectly understood from the unmistakeable allusion to the older promise. The reason for the application thus given by Jeremiah to the divine promise made to the patriarchs is found in the aim and scope of the present discourse. The appointment of Israel to be the channel of salvation for the nations is an outcome of the calling grace of God, and the fulfilment of this gracious plan on the part of God is an exercise of the same grace - a grace which Israel by its apostasy does not reject, but helps onwards towards its ordained issue. The return of apostate Israel to its God is indeed necessary ere the destined end be attained; it is not, however, the ground of the blessing of the nations, but only one means towards the consummation of the divine plan of redemption, a plan which embraces all mankind. Israel's apostasy delayed this consummation; the conversion of Israel will have for its issue the blessing of the nations.

If thou wilt return, O Israel, saith the LORD, {a} return to me: and if thou wilt put away thy abominations out of my sight, then shalt thou not be removed.

(a) That is, wholly and without hypocrisy, not dissembling to turn and serve God as they do who serve him by halves, Ho 7:16.

4:1 If - If thou wilt return, return; make no longer delay. Remove - Thou shalt not go out of thine own land into exile.

CHAPTER 4

Jer 4:1-31. Continuation of Address to the Ten Tribes of Israel. (Jer 4:1, 2). The Prophet Turns Again to Judah, to Whom He Had Originally Been Sent (Jer 4:3-31).

1. return . return-play on words. "If thou wouldest return to thy land (thou must first), return (by conversion and repentance) to Me."

not remove-no longer be an unsettled wanderer in a strange land. So Cain (Ge 4:12, 14).

4:1,2 The first two verses should be read with the last chapter. Sin must be put away out of the heart, else it is not put away out of God's sight, for the heart is open before him.