TRV
Translation
King James Version
¶ If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.
Complete Jewish Bible
"Isra'el, if you will return," says ADONAI, "yes, return to me; and if you will banish your abominations from my presence without wandering astray again;
Berean Standard Bible
“If you will return, O Israel, return to Me,” declares the LORD. “If you will remove your detestable idols from My sight and no longer waver,
American Standard Version
If thou wilt return, O Israel, saith Jehovah, if thou wilt return unto me, and if thou wilt put away thine abominations out of my sight; then shalt thou not be removed;
World English Bible Messianic
“If you will return, Israel,” says the LORD, “if you will return to me, and if you will put away your abominations out of my sight; then you shall not be removed;
Geneva Bible (1599)
O Israel, if thou returne, returne vnto me, saith the Lord: and if thou put away thine abominations out of my sight, then shalt thou not remoue.
Young's Literal Translation
If thou dost turn back, O Israel, An affirmation of Jehovah, unto Me turn back, And if thou dost turn aside Thine abominations from My face, Then thou dost not bemoan.
In the KJVVerse 19,029 of 31,102
Study This Verse
Commentary on Jeremiah 4 verses 1–2
1 ¶ If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove.
2 And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.
When God called to backsliding Israel to return (Jer 3:22) they immediately answered, Lord, we return; now God here takes notice of their answer, and, by way of reply to it,
I. He directs them how to pursue their good resolutions: "Dost thou say, I will return?" 1. "Then thou must return unto me; make a thorough work of it. Do not only turn from thy idolatries, but return to the instituted worship of the God of Israel." Or, "Thou must return speedily and not delay (as Isa 21:12, If you will enquire, enquire you); if you will return unto me, return you: do not talk of it, but do it." 2. "Thou must utterly abandon all sin, and not retain any of the relics of idolatry: Put away thy abominations out of my sight," that is, out of all places (for every place is under the eye of God), especially out of the temple, the house which he had in a particular manner his eye upon, to see that it was kept clean. It intimates that their idolatries were not only obvious, but offensive, to the eye of God. They were abominations which he could not endure the sight of; therefore they must be put away out of his sight, because they were a provocation to the pure eyes of God's glory. Sin must be put away out of the heart, else it is not put away out of God's sight, for the heart and all that is in it lie open before his eye. 3. They must not return to sin again; so some understand that, Thou shalt not remove, reading it, Thou shalt not, or must not, wander. "If thou wilt put away thy abominations, and wilt not wander after them again, as thou hast done, all shall be well." 4. They must give unto God the glory due unto his name (Jer 4:2): "Thou shalt sear, The Lord liveth. His existence shall be with thee the most sacred fact, than which nothing can be more sure, and his judgment the supreme court to which thou shalt appeal, than which nothing can be more awful." Swearing is an act of religious worship, in which we are to give honour to God three ways: - (1.) We must swear by the true God only, and not by creatures, or any false gods, - by the God that liveth, not by the gods that are deaf and dumb and dead, - by him only, and not by the Lord and by Malcham, as Zac 1:5. (2.) We must swear that only which is true, in truth and in righteousness, not daring to assert that which is false, or which we do not know to be true, nor to assert that as certain which is doubtful, nor to promise that which we mean not to perform, nor to violate the promise we have made. To say that which is untrue, or to do that which is unrighteous, is bad, but to back either with an oath is much worse. (3.) We must do it solemnly, swear in judgment, that is, when judicially called to it, and not in common conversation. Rash swearing is as great a profanation of God's name as solemn swearing is an honour to it. See Deu 10:20; Mat 5:34, Mat 5:37.
II. He encourages them to keep in this good mind and adhere to their resolutions. If the scattered Israelites will thus return to God, 1. They shall be blessed themselves; for to that sense the first words may be read: "If thou wilt return to me, then thou shalt return, that is, thou shalt be brought back out of thy captivity into thy own land again, as was of old promised," Deu 4:29; Deu 30:2. Or, "Then thou shalt rest in me, shalt return to me as they rest, even while thou art in the land of thy captivity." 2. They shall be blessings to others; for their returning to God again will be a means of others turning to him who never new him. If thou wilt own the living Lord, thou wilt thereby influence the nations among whom thou art to bless themselves in him, to place their happiness in his favour and to think themselves happy in being brought to the fear of him. See Isa 65:16. They shall bless themselves in the God of truth, and not in false gods, shall do themselves the honour, and give themselves the satisfaction, to join themselves to him; and then in him shall they glory; they shall make him their glory, and shall please, nay, shall pride, themselves in the blessed change they have made. Those that part with their sins to return to God, however they scrupled at the bargain at first, when they go away, then they boast.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–2. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Chapter IV, Verse 1) If you return, O Israel, says the Lord, return to me. The Septuagint translates it as: If Israel turns back, says the Lord, it will return to me. And the meaning is, if it returns to me, it will be delivered from captivity. Alternatively: when it offers what it has: For to everyone who has, more will be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. (Matthew 25:29). Furthermore, according to the Hebrew text, the meaning here is: If you return to me, O Israel, and once desiring salvation, you confess to having sinned and not heeded the voice of the Lord your God, fully convert and believe in the one you denied, and then there will be complete conversion.
If you remove your offenses from my face, you will not be disturbed. When we are moved and say, 'But my feet were almost ready to stumble' (Ps. 73:2), we do not suffer this because of the weakness of our nature, but because we place stumbling blocks and idols against the Lord.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Jeremiah 4:1 presents a profound, conditional divine invitation from the LORD to the people of Israel, specifically Judah, urging them to return to Him in genuine repentance. It articulates a clear pathway to avert impending judgment and exile: if they decisively turn from their idolatrous practices and morally detestable behaviors, removing all that offends God's holy presence, then they will experience stability and security in their land, rather than being uprooted. This verse powerfully underscores God's persistent grace, His unwavering desire for His covenant people to re-establish a right relationship with Him through sincere and tangible repentance, and the direct link between national fidelity and divine blessing.
CONTEXT
Literary Context: Jeremiah 4:1 serves as a critical pivot point within the prophet's message, initiating a new section (chapters 4-6) that intensifies the warnings of imminent invasion and the urgent call to repentance. It immediately follows the Lord's poignant lament over Israel's spiritual unfaithfulness, depicted as prostitution, and His repeated, sorrowful pleas for them to return (as seen in Jeremiah 3:12-22). The preceding chapters have meticulously laid bare Judah's profound spiritual apostasy, their egregious violations of the covenant, and the Lord's just yet sorrowful pronouncements of judgment. This opening verse of chapter 4, therefore, is not an isolated statement but a renewed, gracious invitation—a final, desperate plea—embedded within a broader narrative of divine patience reaching its limit and the looming consequences if the invitation to turn back is rejected. It sets the stage for the graphic descriptions of the coming Babylonian invasion and the devastating judgment that will ensue if Judah remains unrepentant.
Historical & Cultural Context: Jeremiah's prophetic ministry unfolded during the volatile late 7th and early 6th centuries BCE, a period marked by the decline of Assyrian power and the ascendance of the Neo-Babylonian Empire, which would eventually lead to the destruction of Jerusalem and the Babylonian exile. Judah, the southern kingdom, had largely abandoned the exclusive worship of Yahweh, engaging in widespread idolatry, syncretism, and pervasive social injustice, often adopting the detestable practices of surrounding Canaanite and Mesopotamian nations. Kings like Manasseh and Amon had actively promoted Baal worship, Asherah cults, and even child sacrifice in the Valley of Hinnom, polluting the temple and the land (2 Kings 21:1-9). Even during the reforms under King Josiah, much of the people's repentance was superficial, as highlighted by Jeremiah himself (e.g., Jeremiah 3:10). The "abominations" mentioned in this verse refer directly to these idolatrous cults, pagan rituals, and other morally repugnant acts that were an affront to God's holiness and a direct violation of the Mosaic Law (e.g., Deuteronomy 18:9-12). The threat of being "removed" was a very real historical danger, as the northern kingdom of Israel had already been exiled by the Assyrians centuries earlier, serving as a stark warning.
Key Themes: Jeremiah 4:1 powerfully encapsulates several foundational themes prevalent throughout Jeremiah's prophecy and the broader Old Testament. Firstly, it highlights the Divine Call to Repentance, emphasizing God's initiative and His profound longing for His people to abandon their sinful ways and re-establish a right relationship with Him. This is a gracious invitation, extended even in the face of widespread rebellion and the Lord's prior declarations of judgment (e.g., Jeremiah 1:15-16). Secondly, it underscores the Conditionality of Blessing and Judgment, where the promise "then shalt thou not remove" (meaning, you will not be uprooted, exiled, or destroyed from your land) is directly contingent upon their obedience and turning. God's protection, stability, and continued presence in the land are inextricably tied to faithfulness to the covenant, while persistent disobedience inevitably leads to instability, displacement, and divine judgment. Thirdly, the theme of Putting Away Abominations is crucial; true repentance requires a decisive, visible, and complete separation from detestable idolatrous practices and immoral acts, not merely outward religious observance or superficial regret. This radical break from all that offends God's holiness is essential for genuine spiritual restoration. Finally, God's enduring Patience and Mercy shine through this verse; despite persistent backsliding and the severity of their sin, He still offers a clear pathway to avoid calamity, demonstrating His willingness to forgive and restore if there is genuine change of heart and action, echoing themes found in Isaiah 55:7.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 4:1 employs several powerful literary devices to convey its urgent and poignant message. The most prominent is Repetition, specifically of the verb "return" (Hebrew, shûwb). The double injunction, "If thou wilt return... return unto me," serves to emphasize the earnestness of God's plea and the absolute necessity of a complete and sincere turning back to Him. This repetition creates a sense of divine longing and underscores the central theme of repentance as a fundamental reorientation. The verse is also structured as a clear Conditional Statement ("If... then..."). This logical and causal structure highlights the direct link between Israel's actions (genuine repentance and purification) and God's response (stability and protection). It presents a stark choice with clear, divinely ordained consequences, emphasizing human responsibility within the framework of the divine covenant. Furthermore, the phrase "out of my sight" can be seen as a form of Anthropomorphism, attributing human characteristics (sight, implying offense) to God. This device helps the audience grasp the personal and profound offense that Israel's abominations caused to a holy God, making the call to purification more immediate, visceral, and impactful, as these actions were directly before God's very presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 4:1 profoundly articulates the core biblical theme of repentance as an essential prerequisite for divine favor and restoration. It demonstrates God's unwavering faithfulness to His covenant, even when His people are unfaithful, always extending an invitation for them to return before judgment is fully executed. This verse highlights that true repentance is not merely regret or a superficial ritual, but involves a decisive turning away from sin and a turning back to God, accompanied by concrete actions of purification and the removal of all that offends His holiness. It underscores the absolute holiness of God, who cannot tolerate "abominations" in His presence, and His justice, which necessitates consequences for unrepented sin. Yet, this justice is always tempered by His boundless mercy, which consistently offers a path to avoid destruction. The conditional promise of "not removing" reveals God's deep desire for His people's well-being, security, and stability, which is intrinsically linked to their obedience and fidelity to Him, emphasizing the covenantal relationship.
REFLECTION AND APPLICATION
Jeremiah 4:1 carries a timeless and profoundly relevant message for individuals and communities in every generation. It serves as a stark reminder that God's heart continually yearns for His creation to turn from paths of self-destruction and return to Him, the ultimate source of life, stability, and true peace. The repeated call to "return unto me" is not a burdensome command but a gracious, loving invitation to find refuge and security in His presence. For us today, this means engaging in genuine repentance, which transcends mere regret for wrongdoing. It demands actively identifying and decisively "putting away" the "abominations" in our lives—anything that offends God's holiness, whether it be overt idolatry (of possessions, power, comfort, or self), hidden sinful habits, or attitudes that separate us from Him. Just as ancient Israel faced the threat of "removal" from their land and stability, we too can experience spiritual instability, broken relationships, and a loss of divine blessing when we persist in disobedience and cling to that which God detests. Conversely, sincere and active turning to God brings spiritual stability, profound restoration, and the unwavering assurance of His guiding presence. This verse challenges us to examine our hearts and lives with brutal honesty, asking if there are "abominations" we need to decisively remove, and whether our "return" to God is truly wholehearted, action-oriented, and sustained.
Questions for Reflection
FAQ
What does it mean for Israel to "return" to the Lord?
Answer: To "return" (Hebrew: shûwb, H7725) signifies a complete spiritual turnaround, a profound reorientation of one's life. For Israel, it meant abandoning their idolatrous practices and rebellious ways, which were a direct violation of their covenant with God, and re-establishing a relationship of faithful obedience to Him. It's not just a change of mind or feeling regret, but a decisive change of direction and action, moving away from sin and back towards God's commands and presence. This concept of shûwb is foundational to biblical repentance, encompassing both a change of heart and outward actions that demonstrate that change. It is a call to remember and recommit to the covenant made at Mount Sinai, where they pledged their allegiance to Yahweh alone.
What are the "abominations" mentioned in this verse?
Answer: The "abominations" (Hebrew: shiqqûwts, H8251) primarily refer to the detestable idolatrous practices and pagan rituals that the people of Judah had adopted from surrounding nations. This included the worship of foreign gods like Baal and Molech, often involving practices such as child sacrifice (Jeremiah 7:31) and ritual prostitution within their cultic worship. Beyond overt idolatry, the term could also encompass other morally repugnant acts and social injustices that were an affront to God's holy character and the ethical demands of His law. These were practices that God explicitly forbade and found utterly disgusting, as they defiled the land and broke the covenant relationship.
CHRIST-CENTERED FULFILLMENT
Jeremiah 4:1, with its urgent call to "return" and "put away abominations," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. While ancient Israel was called to return through adherence to the Law and cessation of idolatry, humanity's deepest and most pervasive need for repentance is comprehensively addressed by the Lamb of God. Jesus's inaugural message was precisely a call to "Repent, for the kingdom of heaven is at hand" (Matthew 4:17). He perfectly embodies the "return" to God that Israel repeatedly failed to achieve, living a life of perfect obedience and demonstrating what it means to be truly in God's "sight" without "abomination." The "abominations" that fundamentally separate humanity from God are ultimately sin itself, in all its forms. Christ, through His atoning sacrifice on the cross, provided the sole and sufficient means for us to truly "put away" our sins. His death serves as the ultimate purification, cleansing us from all detestable things that stand in God's holy sight, thereby allowing us to be reconciled to Him (Hebrews 9:14). The conditional promise "then shalt thou not remove" foreshadows the eternal security and spiritual stability found exclusively in Christ; those who truly repent and believe in Him are no longer "vagabonds" or "wanderers" in a spiritual sense, but are firmly established in God's eternal kingdom, receiving an inheritance that is imperishable, undefiled, and unfading, kept in heaven for them (1 Peter 1:3-5). Thus, the prophetic call of Jeremiah becomes a powerful gospel invitation to turn from sin to Christ, who alone enables a true, lasting, and complete return to God, securing our eternal position in His presence.