Jeremiah 3 1

Jeremiah 3:1 kjv

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? but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.

Jeremiah 3:1 nkjv

"They say, 'If a man divorces his wife, And she goes from him And becomes another man's, May he return to her again?' Would not that land be greatly polluted? But you have played the harlot with many lovers; Yet return to Me," says the LORD.

Jeremiah 3:1 niv

"If a man divorces his wife and she leaves him and marries another man, should he return to her again? Would not the land be completely defiled? But you have lived as a prostitute with many lovers? would you now return to me?" declares the LORD.

Jeremiah 3:1 esv

"If a man divorces his wife and she goes from him and becomes another man's wife, will he return to her? Would not that land be greatly polluted? You have played the whore with many lovers; and would you return to me? declares the LORD.

Jeremiah 3:1 nlt

"If a man divorces a woman
and she goes and marries someone else,
he will not take her back again,
for that would surely corrupt the land.
But you have prostituted yourself with many lovers,
so why are you trying to come back to me?"
says the LORD.

Jeremiah 3 verses

Jeremiah 3 1 Meaning

Jeremiah 3:1 begins by referencing a Mosaic law from Deuteronomy concerning divorce: if a man divorces his wife, and she marries another, her first husband cannot remarry her, as it would defile the land. The verse then directly applies this legal principle to Israel's relationship with God. Despite Israel's profound spiritual "adultery" – turning away from the Lord to worship other gods and form unholy alliances, likened to a divorced woman sleeping with many lovers – the Lord astonishingly offers an invitation to "return" to Him. This highlights the radical, unmerited grace of God that transcends human legal impossibilities, showcasing His readiness to forgive even the most grievous spiritual unfaithfulness.

Jeremiah 3 1 Context

Jeremiah 3:1 serves as a foundational statement in the prophet's call to repentance for the nation of Judah. The broader context of Jeremiah chapters 2-4 depicts Judah's spiritual depravity, contrasting it with God's steadfast love and covenant faithfulness. Chapter 2 details Israel's spiritual prostitution and idolatry since their beginning, lamenting their foolish forsaking of God for "broken cisterns." Chapter 3 begins by immediately referencing the specific Mosaic law concerning an irreparable breach in a human marriage to underscore the severity of Israel's spiritual "adultery" with other gods and nations. The law in Deut 24:1-4 strictly forbids a divorced man from taking back his wife if she married another in the interim, deeming such an act "abominable" and land-polluting. Jeremiah uses this human impossibility to highlight the apparently insurmountable obstacle Israel's faithlessness has created. However, precisely at this point of legal impasse and moral pollution, the verse pivots to God's incredible, sovereign invitation for Judah to "return." This sets the stage for Jeremiah's subsequent prophecies which vacillate between stern warnings of judgment for persistent sin and tender appeals for sincere repentance, promising restoration.

Historically, this period (late 7th and early 6th century BCE) was marked by political turmoil (rise of Babylon) and deeply entrenched syncretism in Judah, where the worship of Yahweh was mingled with pagan practices (e.g., Baal worship, astral deities). Jeremiah's message directly confronted these contemporary beliefs and practices, which violated the exclusive covenant relationship with Yahweh.

Jeremiah 3 1 Word analysis

• If a man put away his wife, and she go from him, and become another man's:

  • This phrase references the scenario from Deut 24:1-4, establishing the legal backdrop. The Hebrew term for "put away" (shalach, שָׁלַח) means to send away, release, or divorce. It points to the man's initiative in terminating the marriage. The condition "and she go from him, and become another man's" indicates a completed divorce and a subsequent new marriage, which legally complicates any return to the first husband.
  • Significance: It's a foundational legal premise setting up the profound theological paradox that follows. It underscores the sanctity of marital covenants in ancient Israel and the legal finality of such actions under the Law.

• shall he return unto her again?

  • This is a rhetorical question based on Deut 24:4, expecting a clear "No." The Hebrew word for "return" (shuv, שׁוּב) means to turn back, go back, restore, or repent.
  • Significance: Under Mosaic law, such an act was not merely inadvisable but a legal defilement. It highlights the impossibility of reversal within the human legal framework once a spouse has remarried, setting a stark contrast for what God then proposes.

• shall not that land be greatly polluted?

  • "Polluted" (טָמֵא - tamé) signifies ritual, moral, or spiritual uncleanness/defilement. This reflects the deep biblical concern for the purity of the land, especially as God's dwelling place among His people. The act described in Deut 24:4 made the land tamé (defiled) and an to'ebah (abomination).
  • Significance: This consequence emphasizes that actions breaking God's covenant order have widespread, devastating impacts, not just on individuals but on the very land itself. Israel's idolatry wasn't just a personal sin but a national defilement affecting their inheritance and the purity of God's presence among them.

• but thou hast played the harlot with many lovers;

  • "Thou hast played the harlot" (zanit, זָנִית) is the Hebrew feminine singular past tense of zanah (זָנָה), meaning to commit fornication, be a harlot, or, in a theological context, to commit spiritual adultery/idolatry.
  • "Many lovers" (re'im rabbim, רֵעִים רַבִּים) means literally "many companions" or "many friends." This refers to Israel's countless idols, foreign gods, and alliances with pagan nations (e.g., Egypt, Assyria) which betrayed their exclusive covenant with Yahweh.
  • Significance: This is the sharp, accusatory pivot. The hypothetical legal case is suddenly applied directly to Israel (Judah), identifying their rampant idolatry and geopolitical reliance on others as a grave act of spiritual prostitution. It contrasts God's fidelity as a husband with Israel's serial unfaithfulness.

• yet return again to me, saith the LORD.

  • "Return again to me" uses shuv (שׁוּב) once more, but now as an imperative, an invitation. The word choice here is highly significant: God calls His people to repentance (a turning back) using the very word that in the preceding rhetorical question pointed to an impossibility for humans.
  • Significance: This is the dramatic theological climax and the radical aspect of the verse. Despite Israel having committed an act (spiritual adultery) that, by analogy to human law, would make their return utterly impossible and land-polluting, God unilaterally extends grace and calls for them to repent and return to Him. It demonstrates God's character of unfathomable mercy, His sovereign transcendence over His own laws when offering reconciliation, and His persistent covenant love.

• Word-Group Analysis:

  • "If a man put away his wife... shall he return unto her again? shall not that land be greatly polluted?": This whole segment establishes a severe, humanly irremediable breach, drawing on the strict parameters of Mosaic Law (Deut 24). It serves to heighten the gravity of Israel's spiritual state and underscore the legal and moral impossibility of reconciliation under normal circumstances. It builds a case for Israel being beyond repair.

  • "but thou hast played the harlot with many lovers; yet return again to me, saith the LORD.": This segment delivers the prophetic indictment followed immediately by the astounding divine invitation. The "but" ("אֲבָל" - aval) introduces a stark contrast, shifting from the general law to Judah's specific, dire condition. The shift from "she" to "thou" is a direct, confrontational accusation. The powerful juxtaposition of severe accusation ("played the harlot") with an incredible offer of mercy ("return again to me") showcases God's extraordinary grace.

Jeremiah 3 1 Bonus section

The profound tension within Jeremiah 3:1 lies in the clash between divine law (Deuteronomy 24) and divine grace. The Law states that reunion after such a defilement would pollute the land and is an abomination. Yet, the LORD Himself, the giver of that Law, now paradoxically calls His people, who have spiritually committed this very act, to "return." This highlights that God’s love and mercy are not strictly bound by His own legal principles when it comes to initiating redemptive grace for a repentant heart. His sovereignty allows for a divine intervention that appears to contravene a human application of the Law, emphasizing His absolute freedom and compassionate initiative. The passage introduces a radical form of grace that will later be more fully understood through the New Covenant, where reconciliation is made possible through Christ despite humanity's radical spiritual estrangement from God. It implicitly points to a greater work (new covenant) being needed to truly cleanse and make reunion possible.

Jeremiah 3 1 Commentary

Jeremiah 3:1 is a profound exposition of God's grace in the face of human unfaithfulness. The verse establishes an analogical framework using the strict divorce law of Deuteronomy 24:1-4, where a man could not remarry his divorced wife if she had subsequently married another, for it would utterly pollute the land. This legal barrier is presented as absolute, emphasizing the severity and land-defiling nature of such a violation.

God then declares that Judah has committed this very act, only on a spiritual level. Their idolatry—their seeking alliances and spiritual sustenance from other gods and nations ("many lovers")—was an act of spiritual "harlotry" that violated their covenant marriage to Yahweh. By human standards, Judah's unfaithfulness was irredeemable, leading to insurmountable pollution of their sacred land. Yet, despite this seemingly definitive theological and moral impasse, the Lord remarkably extends an unmerited invitation: "yet return again to me, saith the LORD." This shocking offer transcends human legal logic and societal expectations, revealing a depth of divine mercy that defies the very law He Himself instituted.

This verse therefore conveys both the severity of sin, particularly idolatry as spiritual adultery, and the limitless nature of God's redemptive grace. It’s a testament to God's persistent love, actively pursuing His faithless people even when their sin has reached a point of apparent legal finality and widespread defilement. It underscores the prophet Jeremiah's persistent call to repentance, emphasizing that while judgment for sin is certain, God's door of reconciliation is always open to the truly contrite.

Examples:

• A relationship that appears broken beyond repair, yet an unforeseen offer of reconciliation is extended from the wronged party.
• Someone who has repeatedly abandoned commitments, but is still given another chance due to extraordinary forgiveness.
• The inherent human need for restoration and second chances, mirrored in God's nature.