Jeremiah 3:19

But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me. BUT I SAID, HOW SHALL I? The good land covenanted to Abraham is to be restored to his seed. But the question arises, How shall this be done? PUT THEE AMONG THE CHILDREN - the Greek for adoption means, literally, putting among the sons [huiothesia], the children - i:e. my children. How shall I receive thee back into my family, after thou hast so long forsaken me for idols? The answer is, they would acknowledge Him as "Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (cf. Ezekiel 37:3, "Son of man, can th...

It is not my purpose to mention all the expositions of this verse; but it is enough to shew what seems to be the meaning of the Prophet. Whenever I touch on opinions which I disapprove, this I feel constrained to do, because when they present the appearance of truth, readers may be deceived by them: but when the truth itself is sufficiently conspicuous, I am not disposed to spend labor in refuting the opinions of others. What, then, the words of the Prophet mean is this, — God here asks, How was it possible that the race of Abraham could again be propagated since it was nearly dead? The answer is, It shall be, when thou wilt _call me Father, and turn not away from me _The question was asked, that the Jews might feel as though their condition was past remedy. And doubtless, since they had so greatly and so obstinately provoked God by their wickedness, they might have seemed to have become...

12-20 See God's readiness to pardon sin, and the blessings reserved for gospel times. These words were proclaimed toward the north; to Israel, the ten tribes, captive in Assyria. They are directed how to return. If we confess our sins, the Lord is faithful and just to forgive them. These promises are fully to come to pass in the bringing back the Jews in after-ages. God will graciously receive those that return to him; and by his grace, he takes them out from among the rest. The ark of the covenant was not found after the captivity. The whole of that dispensation was to be done away, which took place after the multitude of believers had been greatly increased by the conversion of the Gentiles, and of the Israelites scattered among them. A happy state of the church is foretold. He can teach all to call him Father; but without thorough change of heart and life, no man can be a child of God...

Verse Jeremiah 3:19. _HOW SHALT I PUT THEE AMONG THE CHILDREN_] As if he had said, How can ye be accounted a holy seed, who are polluted? How can ye be united to the people of God, who walk in the path of sinners? How can ye be taken to heaven, who are unholy within, and unrighteous without? _AND I SAID, THOU SHALT CALL ME, MY FATHER_] This is the answer to the above question. They could _not be put among the children_ unless they became legal _members_ of the heavenly family: and they could not become members of this family unless they abandoned _idolatry_, and took the Lord for their portion. Nor could they be continued in the privileges of the heavenly family, unless they _no_ _more turned away from their heavenly Father_....

BUT I - (emphatic). “And I.” The emphasis lies in the abundant goodness of God contrasted with Israel’s waywardness. HOW ...? - Rather, How ...! i. e., How gloriously! With what honor will I place thee among the children! GOODLY ... OF THE HOSTS ... - Rather, “a heritage of the chief beauty of nations.” The general sense is, that Israel “possesses the most beautiful territory of any nation.” AND I SAID - This clause is not the answer to a difficulty, as in the King James Version, but completes the description of God’s loving purpose. “I said within myself that I would treat thee as a son, and give thee a glorious inheritance: I also said, that ye would return my love, would call me Father, and be untrue to me no more.”...

EXPOSITION That this chapter (to which the first four verses of Jeremiah 4:1. ought to have been attached) belongs to the time of Josiah seems to be proved by Jeremiah 3:6, and the years immediately following the reformation are not obscurely referred to in Jeremiah 3:4, Jeremiah 3:10. Naegelsbach gives a striking distribution of its contents. The general subject is a call to "return." First, the prophet shows that, in spite of Deuteronomy 24:1, etc; a return is possible ...

BUT I SAID,.... Within himself, in the thoughts of his heart, when he took up a resolution concerning their conversion, open adoption, and return to their own land, as a symbol of the eternal inheritance: HOW SHALL I PUT THEE AMONG THE CHILDREN? among the children of God, who are so by special adopting grace, which is a high and honourable privilege, greater than to be the sons and daughters of the greatest potentate on earth; who as they are high birth, being born of God, so they are brought up, and fed, and clothed as the children of the King of kings; they have great nearness to and freedom with God their Father; they are heirs with God and joint heirs with Christ, and shall ever remain in this relation. There is a secret and an open putting of the sons of men among the children of God. The secret putting of them among the children is by God the Father, when he predestinated them unt...

In this chapter, the sin of God's people is put in the strongest possible light. The figure used may be even said to be a coarse one, but man's sin is itself a coarse thing. The thoughts suggested in this chapter are not what the delicate might desire; but then there is no delicacy in sin. Jeremiah 3:1. _They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again? shall not that land be greatly polluted?_ God himself seems here to be at a non plus. His people had gone away from him, they had acted unfaithfully to him, they had joined themselves unto other gods. The case was a very difficult one. If the Lord takes these people back again, will it not look like putting a premium upon sin? That is just the question that is constantly being raised. If God freely forgives great sinners, will it not look as if he treated

THE CALL TO REPENTANCE AND JUDGMENT ANNOUNCED (3:6-6:30) CHAPTER 3 _ 1. The contrast between backslidden Israel and treacherous Judah (Jeremiah 3:6) _ 2. The call to return and the promised glory (Jeremiah 3:12) 3. The future true repentance predicted and anticipated (Jeremiah 3:19) Jeremiah 3:6. The message which begins with the sixth verse was given to Jeremiah during the reign of Josiah. There is then, first of all, a contrast between Israel (the ten tribes) and her sister Judah. (Compare with Ezekiel 23:

JEREMIAH 3:19 TO JEREMIAH 4:4. A DIALOGUE OF YAHWEH'S GRACE. This directly continues Jeremiah 3:5, the I of Jeremiah 3:19 being emphatically contrasted with the thou of Jeremiah 3:5. Yahweh expresses His desire (Jeremiah 3:19 _mg._) to give Judah, though a daughter, a son's portion in the best of lands (_mg._ 2)_,_ but Judah (here called Israel in narrower sense, Jeremiah 3:20