If thou return, etc. Most commentators regard these words as containing a gentle rebuke to Jeremiah for his doubts respecting God's care of him. It may be questioned, however, whether such passing doubts could be described as a turning away from Jehovah. If the word "return" is to be interpreted in a spiritual sense, we must surely conclude that the people is addressed (comp. Jeremiah 3:12; Jeremiah 4:1). But this does not agree with the context. Hence Gratz's view seems very plausible, that the reference is to the proposal that Jeremiah should place himself under the protection of Gedaliah (comp. Jeremiah 40:5, "Go back also to Gedaliah," etc.). Then will I bring thee again; viz. into the right relation to me, so as to be my minister (Keil). But by altering one of the vowel-points (which form no part of the text), on the authority of the Septuagint, we get a more satisfactory sense, I will give thee a settled place. The verb must in any case be coupled with the following one. Jeremiah longs for a quiet home, only as supplying the conditions of prophetic activity. Thou shalt stand before me. The phrase is taken from the wont of slaves to stand in their masters' presence, waiting for commands. It is also applied to courtiers (Proverbs 22:29) and royal councilors (1 Kings 12:6), to angels (Luke 1:19) and to prophets (1 Kings 17:1; 2 Kings 3:14). Jeremiah was by God's will to find a new and important mission to the Jews with Gedaliah. If thou take forth the precious from the vile, etc. The metaphor is derived from metallurgy (comp. Jeremiah 6:27-30). The prophet is compared to a smelter. By the fervor of his inspired exhortations, he seeks to draw away from the mass of unbelievers all those who are spiritually capable of better things. The "vine-dressers and husbandmen," whom Nebuzar-adan had left after the capture of Jerusalem, though outwardly "the poor of the laud," might yet be ennobled by the word and example of Jeremiah. [Some explain "the precious" and "the vile" differently, taking the former to be the pure Word of God (comp. Psalms 12:6; Proverbs 30:5), the latter the base, human elements which are apt to be mixed with the Divine message (comp. Jeremiah 23:28). But was it not the very fidelity of Jeremiah which exposed him to the persecutions of which he has been complaining? Others suppose an inward purification of Jeremiah himself to be intended, "the vile" being those human infirmities of which he had just given evidence, as opposed to "the precious," i.e. the spiritual impulses which come from above. But is not such an explanation too evangelical, too Pauline, for this context?] Thou shalt be as my mouth. For devoting himself to this possible "mustard seed" of a better and holier people, the prophet should be rewarded
"Mouth" for "prophet," as Exodus 4:16 (comp. Exodus 7:1). Let them return unto thee, etc.; rather, they shall return unto thee, but thou shalt not return unto them. They shall come over to thy side, and thou shalt not need to make humiliating advances to them.