The Prophet no doubt requires here from the people a sincere return to God, inasmuch as they had often pretended to confess their sins, and had given many signs of repentance, while they were acting deceitfully with him. As then they had often dealt falsely with God and with his prophets, Jeremiah bids them to return to God without any disguise and in good faith. With regard to what is here substantially taught, this is the Prophet's meaning; but there is some ambiguity in the words. Some read thus, "If thou returnest, Israel, to me, saith Jehovah, "connecting "to me, 'ly, "with the first clause, then they read separately "tsvv, teshub, thou shalt rest;" and so they think that what follows is the repetition of the same thing, "If thou wilt take away thine abominations from before me, thou shalt not migrate;" that is, I will not cast thee out as I have threatened. Others take the verb tsvv, teshub, in the same sense, (for it is the same verb repeated,) "If thou wilt return, Israel, return to me." The Prophet doubtless bids the Israelites to return to God in sincerity, and without any disguise, and not to act falsely with him, as they had often done. I have as yet mentioned only what others have thought; but, in my judgment, the most suitable rendering is, "If thou wilt return, Israel, rest in me, "arrete toi, as we say in French. Rest then in me; and then a definition is given, If thou wilt take away thine abominations (for the copulative is to be taken as expletive or explanatory) from my sight, and wilt not wander What some of those I have referred to have given as their rendering, "If thou wilt return to me, Israel, thou shalt rest," I wholly reject, as it seems forced: but I allow this reading, "If thou wilt return, Israel, thou shalt rest in me;" or this, "If thou wilt return, Israel, return to me;" for the difference is not great. The Prophet here evidently condemns the hypocrisy which the Israelites had practiced; for they had often professed themselves as ready to render obedience to God, and afterwards proved that they had made a false profession. Since then deceit and emptiness had been so often found in them, the Prophet demands here, in the name and by the command of God, that they should in truth and sincerity return to him. If this reading be approved, "Israel, return to me," the intimation is, that they ever took circuitous courses, that they might not return directly to God: for it is usual with hypocrites to make a great show of repentance and at the same time to shun God. If then we follow this reading, the Prophet means this, "Israel, there is no reason for thee hereafter to think that thou gainest anything by boasting with thy mouth of thy repentance; return to me; know that thou hast to do with God, who is not deceived, as he never deceives any: return then faithfully to me, and let thy conversion be sincere and in no way deceptive." But if the verb, tsvv, teshub, be taken in the other sense, there would be no great difference in the meaning; "If thou wilt return, Israel, thou shalt rest in me;" that is, thou shalt hereafter have nothing to do with idols and with thy perverted ways. Thus the Prophet briefly shews that the return of Israel would be nothing, except they acquiesced in God alone, and wandered not after vain objects, as they had often done. And with this view corresponds what follows, "Even if thou takest away (for the copulative, as I have said, is to be taken as explanatory) thine abominations from my sight, and wilt wander no more, vl' tnvd, vela tanud." For the vice which Jeremiah meant especially to condemn was this, -- that Israel, while pretending a great show of religion, yet vacillated and did not devote themselves with all their heart to God, but were changeable in their purpose. This vice then is what Jeremiah justly condemns; and hence I am disposed to embrace this view "Israel, if thou wilt return, rest in me;" that is, continue constantly faithful to me: but how can this be done? "Even if thou wilt take away thy abominations, and if thou wilt not wander;" for thy levity and inconstancy hitherto has been well known. [1] Whatever view we may take, this passage deserves to be noticed as being against hypocrites, who dare not openly to reject prophetic warnings; but while they shew some tokens of repentance, they still by windings shun the presence of God. They indeed testify by their mouth that they seek God, but yet have recourse to subterfuges: and hence I have said that this passage is remarkably useful, so that we may know that God cannot be pacified by those fallacious trifles which hypocrites bring forward, but that he requires a sincere heart, and that he abominates all dissimulation. It is therefore expressly said, If thou wilt take away thy abominations from my sight For hypocrites ever regard display and seek to be approved by men, and are satisfied with their approbation; but God calls their attention to himself. It must at the same time be observed, that he cannot be deceived; for he is the searcher of hearts. It follows --

Footnotes

1 - The best rendering is that which connects "to me" with the former clause: the end of the verse, as Grotius observes, proves this. If they returned to God, they were to return from captivity; and if they cast away their abominations, they were not to be vagabonds or to wander any more. This seems to be the meaning. The v before l' in the last clause is left out in ten MSS., and in the Vulgate, Targum, and Syriac. The verse then would be as follows, -- 1. If thou wilt return, Israel, saith Jehovah, to me, Thou shalt be restored, (that is, from captivity:) If thou wilt remove thy abominations from my sight, Thou shalt not be a wanderer. -- Ed.

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, (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, (Hosea 7:16).

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 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.

CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jeremiah 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jeremiah. 4:3-31). (Jeremiah. 4:1-31)
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 (Genesis 4:12, Genesis 4:14).

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