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.

KJV (with Strong's)

They say {H559}, If a man {H376} put away {H7971} his wife {H802}, and she go {H1980} from him, and become another {H312} man's {H376}, shall he return unto her again {H7725}? shall not that land {H776} be greatly {H2610} polluted {H2610}? but thou hast played the harlot {H2181} with many {H7227} lovers {H7453}; yet return again {H7725} to me, saith {H5002} the LORD {H3068}.

Complete Jewish Bible

[ADONAI] says: "If a man divorces his wife, and she leaves him and marries another man, then if the first one marries her again, that land will be completely defiled. But you prostituted yourself to many lovers, yet you want to return to me?" says ADONAI.

Berean Standard Bible

“If a man divorces his wife and she leaves him to marry another, can he ever return to her? Would not such a land be completely defiled? But you have played the harlot with many lovers— and you would return to Me?” declares the LORD.

American Standard Version

They say, If a man put away his wife, and she go from him, and become another man’s, will he return unto her again? will not that land be greatly polluted? But thou hast played the harlot with many lovers; yet return again to me, saith Jehovah.

Commentary

### SUMMARY
Jeremiah 3:1 opens with a stark rhetorical question, drawing upon the Mosaic Law concerning divorce and remarriage, where a man is forbidden from taking back a divorced wife who has since married another, lest the land be polluted. This legal precedent serves as a powerful analogy for Judah's profound spiritual adultery, as the nation is accused of having "played the harlot with many lovers" through idolatry and foreign alliances. Yet, in a breathtaking display of divine grace that transcends human legal limitations, the verse culminates in the LORD's astonishing and compassionate invitation for His unfaithful people to "return again to me."

### CONTEXT
* **Literary Context:** Jeremiah 3:1 immediately follows a passionate indictment of Judah's unfaithfulness in chapter 2, where the LORD laments His people's abandonment of Him, the "fountain of living waters," for broken cisterns (idols). The preceding verses (Jeremiah 2:33-37) describe Judah's persistent pursuit of foreign alliances and false gods, portraying them as a "swift she-camel" or a "wild donkey" in heat, relentlessly pursuing their lovers. Jeremiah 3:1 then introduces a legal case from the Mosaic Law, specifically referencing the stipulations of [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Law on Divorce and Remarriage"), to highlight the gravity of Judah's spiritual infidelity. This rhetorical question sets the stage for God's surprising and gracious offer of repentance, which continues to be developed in the subsequent verses of Jeremiah 3, where Judah is urged to "return" (Hebrew: _shuv_) to the LORD.
* **Historical & Cultural Context:** The historical setting is the late 7th century BCE, a period of significant political and spiritual decline for the Southern Kingdom of Judah. Following the reforms under King Josiah, the nation had largely reverted to widespread idolatry, syncretism, and reliance on foreign powers like Egypt and Assyria/Babylon, rather than on the LORD. The cultural context is deeply rooted in the covenant theology of ancient Israel, where the relationship between Yahweh and His people was often depicted as a marriage, with the LORD as the faithful Husband and Israel as His bride. Thus, idolatry and foreign alliances were not merely political or religious deviations but acts of profound spiritual adultery, violating the exclusive covenant bond established at Sinai. The concept of "polluting" the land was also critical; unfaithfulness, bloodshed, and injustice were believed to defile the land, leading to divine judgment, including exile, as seen in passages like [Leviticus 18:24-28](/leviticus/18-24 "Leviticus 18:24-28 - Defilement of the Land").
* **Key Themes:** This verse powerfully encapsulates several key themes central to the book of Jeremiah and prophetic literature. The most prominent is **Spiritual Adultery and Covenant Breaking**, where Judah's idolatry and pursuit of foreign alliances are unequivocally condemned as a betrayal of their sacred covenant with the LORD, likened to a wife abandoning her husband for "many lovers." This transgression leads directly to the theme of **Land Pollution and Divine Judgment**, as the nation's unfaithfulness is described as defiling the very land God gave them, necessitating divine intervention. However, the most striking theme is **God's Unfathomable Mercy and Persistent Call to Repentance**. Despite the severity of Judah's sin, which according to human law would render reconciliation impossible, the LORD extends an astonishing invitation to "return." This highlights God's unique character, demonstrating a grace that transcends the very legal principles He established, underscoring His enduring desire for His people's restoration, a theme echoed throughout the prophets (e.g., [Hosea 14:1](/hosea/14-1 "Hosea 14:1 - Call to Return to the LORD")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **played the harlot (Hebrew, _zânâh'_):** This primitive root (H2181) literally refers to committing prostitution or fornication. In prophetic literature, as used here, it is a powerful metaphor for spiritual unfaithfulness, idolatry, and breaking the covenant with God. It emphasizes a deliberate, wanton choice to abandon the exclusive relationship with the LORD for other gods or alliances, signifying a deep betrayal of trust and intimacy, much like an unfaithful spouse.
* **polluted (Hebrew, _chânêph'_):** Derived from a primitive root (H2610) meaning "to soil," this term signifies moral defilement, corruption, or profanation. When applied to the land, it denotes that the widespread sin of idolatry and covenant breaking has rendered the land ceremonially and morally unclean in God's sight, making it unfit for His holy presence and necessitating judgment. The repetition of the root ("greatly polluted") intensifies the sense of pervasive defilement.
* **return again (Hebrew, _shûwb'_):** This primitive root (H7725) is a crucial theological term meaning "to turn back," "to repent," or "to restore." It implies a complete change of direction, a turning away from sin and back towards God. In this context, it is God's gracious invitation to Judah to abandon their idolatry and unfaithfulness and re-establish their covenant relationship with Him. The word's recurrence throughout Jeremiah underscores God's persistent yearning for His people's reconciliation.

#### Verse Breakdown
* **"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?":** This clause introduces a hypothetical scenario based on the Mosaic Law (specifically [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Law on Divorce and Remarriage")). The "they say" indicates a common understanding or a legal maxim. The rhetorical question expects a resounding "no," as the law strictly prohibited a first husband from taking back a wife who had been divorced and subsequently remarried, deeming such an act an abomination.
* **"shall not that land be greatly polluted?":** This clause highlights the severe consequence of violating the aforementioned legal principle. The act of a first husband taking back a remarried divorcee was considered to defile the land, underscoring the gravity of such a transgression against God's established order and holiness. It sets a precedent for the defilement caused by Judah's spiritual infidelity.
* **"but thou hast played the harlot with many lovers;":** Here, the analogy is directly applied to Judah (often referred to as Israel in prophetic books, representing the collective covenant people). The nation is accused of spiritual adultery, abandoning the LORD, their rightful Husband, and pursuing "many lovers." These "lovers" represent foreign gods (idolatry) and political alliances with other nations (e.g., Egypt, Assyria) that betrayed their exclusive covenant with Yahweh.
* **"yet return again to me, saith the LORD.":** This is the astonishing climax of the verse. Despite Judah's egregious spiritual harlotry, which, by human legal standards, would make reconciliation impossible and even polluting, the LORD extends an open invitation to "return." This demonstrates God's boundless grace, mercy, and unwavering love, which transcend the limitations of human law and justice, offering a path to restoration even after profound betrayal.

#### Literary Devices
Jeremiah 3:1 is rich in literary devices that amplify its message. The most prominent is the **Rhetorical Question**, "shall he return unto her again? shall not that land be greatly polluted?" This question is not posed to elicit information but to make a forceful point, emphasizing the self-evident impossibility and defilement according to human law, thereby starkly contrasting it with God's subsequent offer. This contrast is further highlighted by a powerful **Analogy** or **Metaphor**, where the covenant relationship between God and Israel is likened to a marriage. Judah's idolatry and foreign alliances are consistently portrayed as "playing the harlot" and having "many lovers," drawing on the deeply intimate and exclusive nature of marriage to underscore the profound betrayal of their spiritual fidelity. The concept of the "land" being "greatly polluted" employs **Personification**, attributing a moral state (defilement) to an inanimate entity, emphasizing the pervasive impact of sin. Finally, the verse employs striking **Juxtaposition** or **Contrast** between the strict demands of human law (no return for the remarried divorcee) and the boundless, surprising grace of God ("yet return again to me"), revealing a divine love that surpasses human understanding and legalistic boundaries.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 3:1 is a profound theological statement on the nature of God's covenant love, human unfaithfulness, and divine grace. It establishes that Israel's relationship with Yahweh was not merely political or religious, but deeply personal and exclusive, akin to a marriage. Their spiritual idolatry and pursuit of foreign alliances constituted a profound act of spiritual adultery, breaking the covenant and defiling the land. Yet, the verse's most striking theological truth is God's astonishing willingness to invite His unfaithful "wife" back, despite the human legal precedent that would forbid such reconciliation. This reveals a God whose mercy triumphs over judgment, whose love is steadfast even when His people are faithless, and who always provides a path for genuine repentance and restoration. It underscores the radical nature of divine forgiveness, demonstrating that God's character is not bound by the limitations of human law, but rather transcends them in His pursuit of reconciliation with His beloved, albeit wayward, people.

* [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Law on Divorce and Remarriage")
* [Hosea 3:1](/hosea/3-1 "Hosea 3:1 - God's Enduring Love for Unfaithful Israel")
* [Isaiah 1:18](/isaiah/1-18 "Isaiah 1:18 - God's Invitation to Reason and Forgiveness")

### REFLECTION AND APPLICATION
Jeremiah 3:1 offers timeless and deeply personal insights for believers today. Firstly, it serves as a powerful mirror, prompting us to examine our own hearts for any form of "spiritual harlotry." While we may not bow to physical idols, anything that usurps God's rightful place as the supreme object of our affection, trust, and devotion—be it career, wealth, relationships, comfort, self-image, or even ministry—can become a "lover" that draws us away from our exclusive covenant with Christ. This verse reminds us of the seriousness of divided loyalties and the "pollution" they bring to our spiritual lives and influence. Secondly, and perhaps most profoundly, it broadcasts the incredible, counter-intuitive grace of God. Despite our wanderings, our betrayals, and our spiritual infidelities, the LORD's arms remain open, echoing His persistent call, "yet return again to me." This passage is a profound source of hope, assuring us that no sin is too great, no distance too far, for God's forgiveness and restorative love. It encourages us to abandon shame and pride, confess our unfaithfulness, and wholeheartedly return to the One who faithfully awaits our repentance, demonstrating His enduring commitment to us even when we are faithless.

#### Questions for Reflection
* **In what areas of my life might I be "playing the harlot" by prioritizing something or someone over my exclusive devotion to God?**
* **How does God's invitation to "return" despite profound unfaithfulness challenge my understanding of His justice and mercy?**
* **What practical steps can I take to "return" to the LORD in areas where I have strayed or allowed other "lovers" to occupy His rightful place?**

### FAQ
**What is the significance of the divorce law in Deuteronomy 24:1-4 for this verse?**

Answer: The law in [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Law on Divorce and Remarriage") stipulated that if a man divorced his wife, and she subsequently married another man, her first husband was forbidden from taking her back, as it would "pollute" the land. This legal precedent is crucial because Jeremiah 3:1 uses it as a rhetorical backdrop. By human law, Judah's spiritual adultery (divorcing God and marrying "many lovers") should have made reconciliation impossible and permanently defiled the land. God's subsequent invitation to "return" therefore highlights the extraordinary, unfathomable nature of His grace, which transcends the very legal boundaries He established, demonstrating His unique character and desire for restoration.

**How does Judah "play the harlot" with "many lovers"?**

Answer: Judah "played the harlot" primarily through **spiritual idolatry** and **unholy foreign alliances**. Spiritually, they abandoned the exclusive worship of Yahweh, the God of Israel, and turned to the worship of pagan deities and practices of surrounding nations, effectively "marrying" other gods. Politically, their "many lovers" refer to their reliance on and formation of alliances with powerful foreign nations like Egypt and Assyria/Babylon, rather than trusting in the LORD for their security and deliverance. Both acts were seen as profound betrayals of their covenant relationship with God, likened to a wife's infidelity to her husband.

**Does God's invitation to "return" contradict the law He established in Deuteronomy?**

Answer: No, God's invitation does not contradict the law but rather demonstrates His sovereign grace and mercy, which operate on a higher plane than human legal limitations. The law in [Deuteronomy 24:1-4](/deuteronomy/24-1 "Deuteronomy 24:1-4 - Law on Divorce and Remarriage") illustrates the severity of Judah's sin and the defilement it caused, making the humanly impossible reconciliation the expected outcome. However, God, in His divine prerogative, chooses to extend an offer of grace that goes beyond the strict letter of the law, revealing His unique character as a God who desires repentance and reconciliation, even when humanly speaking, it seems impossible. It's a testament to His enduring faithfulness and love for His covenant people.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 3:1, with its profound portrayal of God's persistent call to His unfaithful people, finds its ultimate and most glorious fulfillment in Jesus Christ. The Old Covenant, like the marriage described, was broken by Israel's persistent unfaithfulness. Yet, God's astonishing invitation to "return" foreshadows the new covenant established through Christ, where true reconciliation becomes possible. Jesus is the faithful Husband who comes not to condemn the harlot bride, but to redeem her. He embodies the very grace that transcends the law, making a way for those who were utterly defiled by sin to be cleansed and brought back into a righteous relationship with God. His sacrifice on the cross is the ultimate act of God's love, covering the "pollution" of our spiritual adultery and making us a pure bride for Himself (as seen in [Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ's Love for the Church as His Bride")). Through Christ, the seemingly impossible return becomes a glorious reality, as He invites all who are weary and burdened by their sin to come to Him for rest and forgiveness, echoing the ancient call to "return" (as promised in [Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Jesus' Invitation to the Weary")). He is the Lamb of God who takes away the sin of the world, making a new covenant where God's people can truly be His, and He can truly be their God, forever reconciling the unfaithful bride to her loving Groom (as described in [Hebrews 8:6-13](/hebrews/8-6 "Hebrews 8:6-13 - Christ, the Mediator of a New Covenant")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Deuteronomy 24:1

¶ When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give [it] in her hand, and send her out of his house.

Deuteronomy 24:4

Her former husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that [is] abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee [for] an inheritance.

Ezekiel 16:26

Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.

Ezekiel 23:4

And the names of them [were] Aholah the elder, and Aholibah her sister: and they were mine, and they bare sons and daughters. Thus [were] their names; Samaria [is] Aholah, and Jerusalem Aholibah.

Ezekiel 23:49

And they shall recompense your lewdness upon you, and ye shall bear the sins of your idols: and ye shall know that I [am] the Lord GOD.

Hosea 14:1

¶ O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity.

Hosea 14:4

¶ I will heal their backsliding, I will love them freely: for mine anger is turned away from him.