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120 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Isaiah';
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PriorBookURL = './Comm/jfb/Isa/Isa000.html';
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PriorChapter = 'Jeremiah 30';
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NextChapter = 'Jeremiah 32';
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Title = 'The Book of the Prophet Jeremiah';
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SubTitle1 = 'Commentary by A. R. FAUSSET';
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SubTitle3 = 'CHAPTER 31';
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Author = ' Jamieson, Fausset & Brown';
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<p id="Chapter31" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 31
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<p id="Jer31_1"><a onclick="return mV('Jer',31,'1-40');">Jer 31:1-40</a>. CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER.
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<p>As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.
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<p><b>1. At the same time</b>—"In the latter days" (<a onclick="return mV('Jer',30,24);">Jer 30:24</a>).
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<br><br><b>the God of</b>—manifesting My <i>grace</i> to (<a onclick="return mV('Gen',17,7);">Gen 17:7</a>; <a onclick="return mV('Mat',22,32);">Mat 22:32</a>; <a onclick="return mV('Rev',21,3);">Rev 21:3</a>).
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<br><br><b>all...Israel</b>—not the exiles of the <i>south</i> kingdom of Judah only, but also the <i>north</i> kingdom of the ten tribes; and not merely Israel in general, but "<i>all</i> the families of Israel." Never yet fulfilled (<a onclick="return mV('Rom',11,26);">Rom 11:26</a>).
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<p id="Jer31_2"><b>2.</b> Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them <i>now</i> in their exile; because His covenant is "everlasting" (<a onclick="return mV('Jer',31,3);">Jer 31:3</a>), and changes not. The same argument occurs in <a onclick="return mV('Hsa',13,5,9,10);">Hsa 13:5, 9-10</a>; <a onclick="return mV('Hsa',14,4,5,8);">14:4-5, 8</a>. Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in <a onclick="return mV('Isa',40,3);">Isa 40:3</a> called a "desert" (compare <a onclick="return mV('Jer',50,12);">Jer 50:12</a>).
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<br><br><b>I went to cause him to rest</b>—namely, in the pillar of cloud and fire, the symbol of God's presence, which <i>went</i> before Israel to <i>search a resting-place</i> (<a onclick="return mV('Num',10,33);">Num 10:33</a>; <a onclick="return mV('Isa',63,14);">Isa 63:14</a>) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (<a onclick="return mV('Exd',33,14);">Exd 33:14</a>; <a onclick="return mV('Deu',3,20);">Deu 3:20</a>; <a onclick="return mV('Jos',21,44);">Jos 21:44</a>; <a onclick="return mV('Psa',95,11);">Psa 95:11</a>; <a onclick="return mV('Hbr',3,11);">Hbr 3:11</a>).
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<p id="Jer31_3"><b>3.</b> Israel gratefully acknowledges in reply God's <i>past</i> grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her <i>now.</i> "God appeared to me <i>of old,</i> but now I am forsaken!" God replies, Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but <i>from</i> "everlasting" in My counsels, and <i>to</i> "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (<a onclick="return mV('Mal',1,2);">Mal 1:2</a>; <a onclick="return mV('Rom',11,28,29);">Rom 11:28-29</a>). <i>Margin</i> translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (<a onclick="return mV('Jer',31,2);">Jer 31:2</a>), which refers to the <i>olden</i> times of Israel's history.
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<br><br><b>with loving kindness...drawn</b>— (<a onclick="return mV('Hsa',11,4);">Hsa 11:4</a>). Rather, "I have <i>drawn out continually</i> My loving kindness toward thee." So <a onclick="return mV('Psa',36,10);">Psa 36:10</a>, "Continue (<i>Margin,</i> 'Draw out at length') Thy loving kindness." By virtue of My <i>everlasting</i> love I will <i>still extend</i> My loving kindness to thee. So <a onclick="return mV('Isa',44,21);">Isa 44:21</a>, "O Israel, thou shalt not be forgotten of Me."
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<p id="Jer31_4"><b>4. I will build...thou shalt be built</b>—The combination of the <i>active</i> and <i>passive</i> to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (<a onclick="return mV('Jer',33,7);">Jer 33:7</a>).
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<br><br><b>adorned with...tabrets</b>— (<a onclick="return mV('1Sa',18,6);">1Sa 18:6</a>). Or, "<i>adorn thyself</i> with thy <i>timbrels</i>"; used by damsels on occasions of public rejoicings (<a onclick="return mV('Exd',15,20);">Exd 15:20</a>; <a onclick="return mV('Jdg',11,34);">Jdg 11:34</a>). Israel had cast away all instruments of joy in her exile (<a onclick="return mV('Psa',137,4);">Psa 137:4</a>).
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<br><br><b>dances</b>—holy joy, not carnal mirth.
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<p id="Jer31_5"><b>5. Samaria</b>—the metropolis of the ten tribes; here equivalent to <i>Israel.</i> The <i>mountainous</i> nature of their country suited the growth of the <i>vine.</i>
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<br><br><b>eat...as common</b>—literally, "shall profane," that is, shall put to common use. For the first three years after planting, the vine was "not to be eaten of"; on the fourth year the fruit was to be "holy to praise the Lord withal"; on the fifth year the fruit was to be <i>eaten as common,</i> no longer restricted to <i>holy</i> use (<a onclick="return mV('Lev',19,'23-25');">Lev 19:23-25</a>; compare <a onclick="return mV('Deu',20,6);">Deu 20:6</a>; <a onclick="return mV('Deu',28,30);">28:30</a> , <i>Margin</i>). Thus the idea here is, "The same persons who plant shall reap the fruits"; it shall no longer be that one shall plant and another reap the fruit.
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<p id="Jer31_6"><b>6.</b> The watchmen stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem ("Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (<a onclick="return mV('Eze',37,21,22);">Eze 37:21-22</a>).
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<br><br><b>Mount Ephraim</b>—not one single mountain, but the whole mountainous region of the ten tribes.
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<br><br><b>our God</b>—from whom we formerly revolted, but who is now <i>our</i> God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (<a onclick="return mV('Jhn',4,'1-42');">Jhn 4:1-42</a>; <a onclick="return mV('Act',8,'5-25');">Act 8:5-25</a>).
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<p id="Jer31_7"><b>7.</b> The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (<a onclick="return mV('Jer',31,1,8);">Jer 31:1, 8</a>), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time <i>pray for</i> it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare <a onclick="return mV('Psa',102,'13-17');">Psa 102:13-17</a>, as to the connection of Israel's restoration with the prayers of His people (<a onclick="return mV('Isa',62,'1-6');">Isa 62:1-6</a>).
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<br><br><b>for Jacob</b>—on account of Jacob; on account of his approaching deliverance by Jehovah.
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<br><br><b>among</b>—"for," that is, on account of, would more exactly suit the parallelism to "<i>for</i> Jacob."
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<br><br><b>chief of the nations</b>—Israel: as the parallelism to "Jacob" proves (compare <a onclick="return mV('Exd',19,5);">Exd 19:5</a>; <a onclick="return mV('Psa',135,4);">Psa 135:4</a>; <a onclick="return mV('Amo',6,1);">Amo 6:1</a>). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.
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<p id="Jer31_8"><b>8. north</b>—Assyria, Media, etc. (see on JFB for <a href="./Comm/jfb/Jer/Jer003.html#Jer3_12">Jer 3:12</a>; <a onclick="return mV('Jer',3,18);">Jer 3:18</a>; <a onclick="return mV('Jer',23,8);">23:8</a>).
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<br><br><b>gather from...coasts of...earth</b>— (<a onclick="return mV('Eze',20,34, 41);">Eze 20:34, 41</a>; <a onclick="return mV('Eze',34,13);">34:13</a>).
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<br><br><b>blind...lame,</b> etc.—Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.
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<br><br><b>a great company</b>—or, they shall return "<i>in a great company</i>" [MAURER].
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<p id="Jer31_9"><b>9. weeping</b>—for their past sins which caused their exile (<a onclick="return mV('Psa',126,5,6);">Psa 126:5-6</a>). Although they come with weeping, they shall return with joy (<a onclick="return mV('Jer',50,4,5);">Jer 50:4-5</a>).
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<br><br><b>supplications</b>—(Compare <a onclick="return mV('Jer',31,18,19);">Jer 31:18-19</a>; <a onclick="return mV('Jer',3,'21-25');">Jer 3:21-25</a>; <a onclick="return mV('Zec',12,10);">Zec 12:10</a>). <i>Margin</i> translates "favors," as in <a onclick="return mV('Jos',11,20);">Jos 11:20</a>; <a onclick="return mV('Ezr',9,8);">Ezr 9:8</a>; thus God's <i>favors</i> or <i>compassions</i> are put in opposition to the people's <i>weeping;</i> their tears shall be turned into joy. But <i>English Version</i> suits the parellelism best.
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<br><br><b>I will cause...to walk by...waters ...straight way</b>— (<a onclick="return mV('Isa',35,'6-8');">Isa 35:6-8</a>; <a onclick="return mV('Isa',43,19);">43:19</a>; <a onclick="return mV('Isa',49,10,11);">49:10-11</a>). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually (<a onclick="return mV('Mat',5,6);">Mat 5:6</a>; <a onclick="return mV('Jhn',7,37);">Jhn 7:37</a>).
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<br><br><b>Ephraim</b>—the ten tribes no longer severed from Judah, but forming one people with it.
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<br><br><b>my first-born</b>— (<a onclick="return mV('Exd',4,22);">Exd 4:22</a>; <a onclick="return mV('Hsa',11,1);">Hsa 11:1</a>; <a onclick="return mV('Rom',9,4);">Rom 9:4</a>). So the elect Church (<a onclick="return mV('2Cr',6,18);">2Cr 6:18</a>; <a onclick="return mV('Jam',1,18);">Jam 1:18</a>).
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<p id="Jer31_10"><b>10.</b> The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.
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<br><br><b>He that scattered will gather</b>—He who scattered knows where to find Israel; He who smote can also heal.
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<br><br><b>keep</b>—not only will <i>gather,</i> but <i>keep safely</i> to the end (<a onclick="return mV('Jhn',13,1);">Jhn 13:1</a>; <a onclick="return mV('Jhn',17,11);">17:11</a>).
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<br><br><b>shepherd</b>— (<a onclick="return mV('Isa',40,11);">Isa 40:11</a>; <a onclick="return mV('Eze',34,'12-14');">Eze 34:12-14</a>).
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<p id="Jer31_11"><b>11. ransomed...from...hand of ...stronger</b>—No strength of the foe can prevent the Lord from delivering Jacob (<a onclick="return mV('Isa',49,24,25);">Isa 49:24-25</a>).
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<p id="Jer31_12"><b>12. height of Zion</b>— (<a onclick="return mV('Eze',17,23);">Eze 17:23</a>).
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<br><br><b>flow</b>—There shall be a <i>conflux</i> of worshippers to the temple on Zion (<a onclick="return mV('Isa',2,2);">Isa 2:2</a>; <a onclick="return mV('Mic',4,1);">Mic 4:1</a>).
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<br><br><b>to the goodness of...Lord</b>—(See <a onclick="return mV('Jer',31,14);">Jer 31:14</a>). <i>Beneficence,</i> that is, to the Lord as the <i>source of all good</i> things (<a onclick="return mV('Hsa',3,5);">Hsa 3:5</a>), to pray to Him and praise Him for these blessings of which He is the Fountainhead.
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<br><br><b>watered garden</b>— (<a onclick="return mV('Isa',58,11);">Isa 58:11</a>). Not merely for a time, but continually full of holy comfort.
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<br><br><b>not sorrow any more</b>—referring to the Church triumphant, as well as to literal Israel (<a onclick="return mV('Isa',35,10);">Isa 35:10</a>; <a onclick="return mV('Isa',65,19);">65:19</a>; <a onclick="return mV('Rev',21,4);">Rev 21:4</a>).
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<p id="Jer31_13"><b>13. young...old</b>— (<a onclick="return mV('Zec',8,4,5);">Zec 8:4-5</a>).
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<p id="Jer31_14"><b>14. my goodness</b>— (<a onclick="return mV('Jer',31,12);">Jer 31:12</a>).
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<p id="Jer31_15"><b>15. Ramah</b>—In Benjamin, east of the great northern road, two hours' journey from Jerusalem. Rachel, who all her life had pined for children (<a onclick="return mV('Gen',30,1);">Gen 30:1</a>), and who died with "sorrow" in giving birth to Benjamin (<a onclick="return mV('Gen',35,18,19);">Gen 35:18-19</a>, <i>Margin;</i> <a onclick="return mV('1Sa',10,2);">1Sa 10:2</a>), and was buried at Ramah, near Beth-lehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of her sons, the Ephraimites. Ramah was the place where Nebuzara-dan collected all the Jews in chains, previous to their removal to Babylon (<a onclick="return mV('Jer',40,1);">Jer 40:1</a>). God therefore consoles her with the promise of their restoration. <a onclick="return mV('Mat',2,17,18);">Mat 2:17-18</a> quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is <i>exhausted</i>" [BENGEL]. Besides the temporary reference to the exiles in Babylon, the Holy Spirit foreshadowed ultimately Messiah's exile in Egypt, and the desolation caused in the neighborhood of Rachel's tomb by Herod's massacre of the children, whose mothers had "sons of sorrow" (<i>Ben-oni</i>), just as Rachel had. The return of Messiah (the representative of Israel) from Egypt, and the future restoration of Israel, both the literal and the spiritual (including the innocents), at the Lord's second advent, are antitypical of the restoration of Israel from Babylon, which is the ground of consolation held out here by Jeremiah. The clause, "They were not," that is, were dead (<a onclick="return mV('Gen',42,13);">Gen 42:13</a>), does not apply so strictly to the exiles in Babylon as it does to the history of Messiah and His people—past, present, and future. So the words, "There is hope in thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at the resurrection, at the same time that literal Israel is to be restored. "They were not," in <i>Hebrew,</i> is <i>singular; each was not:</i> each mother at the Beth-lehem massacre had but <i>one</i> child to lament, as the limitation of age in Herod's order, "two years and under," implies; this use of the <i>singular</i> distributively (the mothers weeping severally, <i>each for her own</i> child), is a coincidence between the prophecy of the Beth-lehem massacre and the event, the more remarkable as not being obvious: the <i>singular,</i> too, is appropriate as to <i>Messiah</i> in His Egyptian exile, who was to be a leading object of Rachel's lamentation.
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<p id="Jer31_16"><b>16. thy work</b>—thy parental weeping for thy children [ROSENMULLER]. Thine affliction in the loss of thy children, murdered for Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again [CALVIN].
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<br><br><b>come again</b>— (<a onclick="return mV('Hsa',1,11);">Hsa 1:11</a>).
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<p id="Jer31_17"><b>17. hope in...end</b>—All thy calamities shall have a prosperous issue.
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<p id="Jer31_18"><b>18. Ephraim</b>—representing the ten tribes.
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<br><br><b>bemoaning himself</b>—The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (<a onclick="return mV('Zec',12,'10-14');">Zec 12:10-14</a>).
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<br><br><b>Thou hast chastised me, and I was chastised</b>—In the first clause the chastisement itself is meant; in the second the <i>beneficial effect</i> of it in teaching the penitent true wisdom.
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<br><br><b>bullock unaccustomed to...yoke</b>—A similar image occurs in <a onclick="return mV('Deu',32,15);">Deu 32:15</a>. Compare "stiff-necked," <a onclick="return mV('Act',7,51);">Act 7:51</a>; <a onclick="return mV('Exd',32,9);">Exd 32:9</a>, an image from <i>refractory</i> oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Compare <a onclick="return mV('Act',9,5);">Act 9:5</a>, where the same figure is used of Saul while unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (<a onclick="return mV('Mat',11,29,30);">Mat 11:29-30</a>).
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<br><br><b>turn thou me</b>—by Thy converting Spirit (<a onclick="return mV('Lam',5,21);">Lam 5:21</a>). But why does Ephraim pray for conversion, seeing that he is already converted? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (<a onclick="return mV('Jhn',6,44, 65);">Jhn 6:44, 65</a>; compare with <a onclick="return mV('Isa',27,3);">Isa 27:3</a>; <a onclick="return mV('1Pe',1,5);">1Pe 1:5</a>; <a onclick="return mV('Phl',1,6);">Phl 1:6</a>).
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<p id="Jer31_19"><b>19. after that I was turned, I repented</b>—Repentance in the full sense follows, not precedes, our being turned <i>to</i> God <i>by</i> God (<a onclick="return mV('Zec',12,10);">Zec 12:10</a>). The Jews' "<i>looking to</i> Him whom they pierced" shall result in their "<i>mourning for</i> Him." Repentance is the tear that flows from the eye of faith turned to Jesus. He Himself gives it: we give it not of ourselves, but must come to Him for it (<a onclick="return mV('Act',5,31);">Act 5:31</a>).
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<br><br><b>instructed</b>—made to learn by chastisement. God's Spirit often works through the corrections of His providence.
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<br><br><b>smote upon...thigh</b>— (<a onclick="return mV('Eze',21,12);">Eze 21:12</a>). A token of indignant remorse, shame, and grief, because of his past sin.
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<br><br><b>bear...reproach of...youth</b>—"because the calamities which I bore were the just punishment of my <i>scandalous wantonness</i> against God in <i>my youth</i>"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of <i>shame</i> shows that he no longer delights in his sin.
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<p id="Jer31_20"><b>20. Is Ephraim my dear son?</b> etc.—The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love" (<a onclick="return mV('Jer',31,3);">Jer 31:3</a>) on Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (<a onclick="return mV('Jer',31,18,19);">Jer 31:18-19</a>), anticipating his return with prevenient grace and love. Compare <a onclick="return mV('Luk',15,20);">Luk 15:20</a>: "When he was <i>yet a great way off,</i> his father saw him and had compassion," etc.
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<br><br><b>spake against</b>—threatened him for his idolatry.
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<br><br><b>remember</b>—with favor and concern, as in <a onclick="return mV('Gen',8,1);">Gen 8:1</a>; <a onclick="return mV('Gen',30,22);">30:22</a>.
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<br><br><b>bowels...troubled for him</b>— (<a onclick="return mV('Deu',32,36);">Deu 32:36</a>; <a onclick="return mV('Isa',63,15);">Isa 63:15</a>; <a onclick="return mV('Hsa',11,8);">Hsa 11:8</a>) —namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.
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<p id="Jer31_21"><b>21. waymarks</b>—<i>pillars</i> to mark the road for the returning exiles. Caravans set up <i>pillars,</i> or pointed <i>heaps</i> of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return.
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<br><br><b>highway</b>— (<a onclick="return mV('Isa',35,8,10);">Isa 35:8, 10</a>).
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<p id="Jer31_22"><b>22. go about</b>—namely, after human helps (<a onclick="return mV('Jer',2,18,23,36);">Jer 2:18, 23, 36</a>). Why not return immediately to me? MAURER translates, as in <a onclick="return mV('Sgs',5,6);">Sgs 5:6</a>, "How long wilt thou <i>withdraw thyself?</i>" Let thy past backslidings suffice thee now that a <i>new</i> era approaches. What God finds fault with in them is, that they looked <i>hither and thither,</i> leaning on contingencies, instead of at once trusting the word of God, which promised their restoration. To assure them of this, God promises to <i>create a new thing in their land, A woman shall compass a man.</i> CALVIN explains this: Israel, who is feeble as a woman, shall be superior to the warlike Chaldeans; the captives shall reduce their captors to captivity. HENGSTENBERG makes the "woman" the Jewish Church, and the "man" Jehovah, her husband, whose love she will again seek (<a onclick="return mV('Hsa',2,6,7);">Hsa 2:6-7</a>). MAURER, A woman shall protect (<a onclick="return mV('Deu',32,10);">Deu 32:10</a>, <i>Margin;</i> <a onclick="return mV('Psa',32,10);">Psa 32:10</a>) a man, that is, You need fear no foes in returning, for all things shall be so peaceful that <i>a woman</i> would be able to take man's part, and act as his <i>protector.</i> But the Christian fathers (Augustine, etc.) almost unanimously interpreted it of <i>the Virgin Mary compassing Christ in her womb.</i> This view is favored:—(1) By the connection; it gives a reason why the exiles should desire a return to their country, namely, because Christ was conceived there. (2) The word "created" implies a divine power put forth in the creation of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the first Adam (<a onclick="return mV('Luk',1,35);">Luk 1:35</a>; <a onclick="return mV('Hbr',10,5);">Hbr 10:5</a>). (3) The phrase, "a <i>new</i> thing," something unprecedented; a man whose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of generation; one conceived by the Holy Ghost without man. (4) The specification "in the land" (not "earth," as <i>English Version</i>), namely, of <i>Judah,</i> where probably Christ was <i>conceived,</i> in <i>Hebron</i> (compare <a onclick="return mV('Luk',1,39,42,44);">Luk 1:39, 42, 44</a> with <a onclick="return mV('Jos',21,11);">Jos 21:11</a>) or else in <i>Nazareth,</i> "in the territory" of <i>Israel,</i> to whom <a onclick="return mV('Jer',31,5,6,15,18,21);">Jer 31:5-6, 15, 18, 21</a> refer; His <i>birth</i> was at Beth-lehem (<a onclick="return mV('Mic',5,2);">Mic 5:2</a>; <a onclick="return mV('Mat',2,5,6);">Mat 2:5-6</a>). As the place of His nativity, and of His being reared (<a onclick="return mV('Mat',2,23);">Mat 2:23</a>), and of His preaching (<a onclick="return mV('Hag',2,7);">Hag 2:7</a>; <a onclick="return mV('Mal',3,1);">Mal 3:1</a>), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5) The <i>Hebrew</i> for "woman" implies an <i>individual,</i> as the Virgin Mary, rather than a <i>collection of persons.</i> (6) The restoration of Israel is grounded on God's covenant in <i>Christ,</i> to whom, therefore, allusion is naturally made as the foundation of Israel's hope (compare <a onclick="return mV('Isa',7,14);">Isa 7:14</a>). The <i>Virgin</i> Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, <a onclick="return mV('Jer',31,21);">Jer 31:21</a>), that is, Israel and her sons at their final restoration, receiving Jesus as Messiah (<a onclick="return mV('Zec',12,10);">Zec 12:10</a>). (7) The reference to the conception of the <i>child</i> Messiah accords with the mention of the massacre of "children" referred to in <a onclick="return mV('Jer',31,15);">Jer 31:15</a> (compare <a onclick="return mV('Mat',2,17);">Mat 2:17</a>). (8) The <i>Hebrew</i> for "man" is properly "mighty man," a term applied to <i>God</i> (<a onclick="return mV('Deu',10,17);">Deu 10:17</a>); and to Christ (<a onclick="return mV('Zec',13,7);">Zec 13:7</a>; compare <a onclick="return mV('Psa',45,3);">Psa 45:3</a>; <a onclick="return mV('Isa',9,6);">Isa 9:6</a>) [CALOVIUS].
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<p id="Jer31_23"><b>23.</b> Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (<a onclick="return mV('Psa',122,'5-8');">Psa 122:5-8</a>; <a onclick="return mV('Isa',1,26);">Isa 1:26</a>), and of sacred worship ("holiness," <a onclick="return mV('Zec',8,3);">Zec 8:3</a>) on "Mount" Moriah.
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<p id="Jer31_24"><b>24. Judah...cities...husbandmen ...they with flocks</b>—Two classes, Citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protection of city walls. "Judah" here stands for the <i>country,</i> as distinguished from its <i>cities.</i>
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<p id="Jer31_25"><b>25.</b> The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.
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<p id="Jer31_26"><b>26.</b> The words of Jeremiah: <i>Upon this</i> (or, <i>By reason of this</i>) announcement of a happy restoration, "I awaked" from the prophetic <i>dream</i> vouchsafed to me (<a onclick="return mV('Jer',23,25);">Jer 23:25</a>) with the "sweet" impression thereof remaining on my mind. "Sleep" here means <i>dream,</i> as in <a onclick="return mV('Psa',90,5);">Psa 90:5</a>.
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<p id="Jer31_27"><b>27.</b> He shows how a land so depopulated shall again be peopled. God will cause both <i>men</i> and <i>beasts</i> in it to increase to a multitude (<a onclick="return mV('Eze',36,'9-11');">Eze 36:9-11</a>; <a onclick="return mV('Hsa',2,23);">Hsa 2:23</a>).
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<p id="Jer31_28"><b>28.</b> (<a onclick="return mV('Jer',44,27);">Jer 44:27</a>). The same God who, as it were (in human language), was <i>on the watch</i> for all means to destroy, shall be as much on the watch for the means of their restoration.
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<p id="Jer31_29"><b>29. In those days</b>—after their punishment has. been completed, and mercy again visits them.
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<br><br><b>fathers...eaten...sour grape ...children's teeth...on edge</b>—the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (<a onclick="return mV('Lam',5,7);">Lam 5:7</a>; <a onclick="return mV('Eze',18,2,3);">Eze 18:2-3</a>).
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<p id="Jer31_30"><b>30.</b> (<a onclick="return mV('Gal',6,5, 7);">Gal 6:5, 7</a>.
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<p id="Jer31_31"><b>31. the days...new covenant with...Israel ...Judah</b>—The new covenant is made with literal <i>Israel</i> and <i>Judah,</i> not with the <i>spiritual</i> Israel, that is, believers, except secondarily, and as grafted on the stock of Israel (<a onclick="return mV('Rom',11,'16-27');">Rom 11:16-27</a>). For the <i>whole</i> subject of the thirtieth and thirty-first chapters is the restoration of the Hebrews (<a onclick="return mV('Jer',30,4,7,10,18);">Jer 30:4, 7, 10, 18</a>; <a onclick="return mV('Jer',31,7,10,11,23,24,27,36);">31:7, 10-11, 23-24, 27, 36</a>). With the "remnant according to the election of grace" in Israel, the new covenant has already taken effect. But with regard to the whole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an abridged form (<a onclick="return mV('Rom',11,27);">Rom 11:27</a>).
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<p id="Jer31_32"><b>32. Not...the covenant that I made with...fathers</b>—the Old Testament covenant, as contrasted with our gospel covenant (<a onclick="return mV('Hbr',8,'8-12');">Hbr 8:8-12</a>; <a onclick="return mV('Hbr',10,16,17);">10:16-17</a>, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (<a onclick="return mV('Jer',31,33,34);">Jer 31:33-34</a>; <a onclick="return mV('Eze',11,'17-20');">Eze 11:17-20</a>), independent of any merit on their part (<a onclick="return mV('Eze',36,'25-32');">Eze 36:25-32</a>; <a onclick="return mV('Eze',37,'1-28');">37:1-28</a>; <a onclick="return mV('Eze',39,29);">39:29</a>; <a onclick="return mV('Joe',2,'23-28');">Joe 2:23-28</a>; <a onclick="return mV('Zec',12,10);">Zec 12:10</a>; <a onclick="return mV('2Cr',3,16);">2Cr 3:16</a>).
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<br><br><b>took...by...hand</b>— (<a onclick="return mV('Deu',1,31);">Deu 1:31</a>; <a onclick="return mV('Hsa',11,3);">Hsa 11:3</a>).
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<br><br><b>although I was an husband</b>—(compare <a onclick="return mV('Jer',3,14);">Jer 3:14</a>; <a onclick="return mV('Hsa',2,7,8);">Hsa 2:7-8</a>). But the <i>Septuagint, Syriac,</i> and St. Paul (<a onclick="return mV('Hbr',8,9);">Hbr 8:9</a>) translate, "I <i>regarded</i> them not"; and GESENIUS, etc., justify this rendering of the <i>Hebrew</i> from the <i>Arabic.</i> The Hebrews <i>regarded not</i> God, so God <i>regarded</i> them <i>not.</i>
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<p id="Jer31_33"><b>33. will be their God</b>— (<a onclick="return mV('Jer',32,38);">Jer 32:38</a>).
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<p id="Jer31_34"><b>34.</b> True, specially of Israel (<a onclick="return mV('Isa',54,13);">Isa 54:13</a>); secondarily, true of believers (<a onclick="return mV('Jhn',6,45);">Jhn 6:45</a>; <a onclick="return mV('1Cr',2,10);">1Cr 2:10</a>; <a onclick="return mV('1Jo',2,20);">1Jo 2:20</a>).
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<br><br><b>forgive...iniquity...remember ...no more</b>— (<a onclick="return mV('Jer',33,8);">Jer 33:8</a>; <a onclick="return mV('Jer',50,20);">50:20</a>; <a onclick="return mV('Mic',7,18);">Mic 7:18</a>); applying peculiarly to Israel (<a onclick="return mV('Rom',11,27);">Rom 11:27</a>). Secondarily, all believers (<a onclick="return mV('Act',10,43);">Act 10:43</a>).
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<p id="Jer31_35"><b>35. divideth...sea when...waves ...roar...Lord of hosts...name</b>—quoted from <a onclick="return mV('Isa',51,15);">Isa 51:15</a>, the genuineness of which passage is thus established on Jeremiah's authority.
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<p id="Jer31_36"><b>36. a nation</b>—Israel's <i>national</i> polity has been broken up by the Romans. But their preservation as a <i>distinct people</i> amidst violent persecutions, though scattered among all nations for eighteen centuries, <i>unamalgamated,</i> whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (compare <a onclick="return mV('Jer',33,20);">Jer 33:20</a>; <a onclick="return mV('Psa',148,6);">Psa 148:6</a>; <a onclick="return mV('Isa',54,9,10);">Isa 54:9-10</a>).
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<p id="Jer31_37"><b>37.</b> (Compare <a onclick="return mV('Jer',33,22);">Jer 33:22</a>).
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<br><br><b>for all that they have done</b>—namely, all the sins. God will regard His own covenant promise, rather than their merits.
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<p id="Jer31_38"><b>38. tower of Hananeel</b>—The city shall extend beyond its former bounds (<a onclick="return mV('Neh',3,1);">Neh 3:1</a>; <a onclick="return mV('Neh',12,39);">12:39</a>; <a onclick="return mV('Zec',14,10);">Zec 14:10</a>).
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<br><br><b>gate of...corner</b>— (<a onclick="return mV('2Ki',14,13);">2Ki 14:13</a>; <a onclick="return mV('2Ch',26,9);">2Ch 26:9</a>).
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<p id="Jer31_39"><b>39. measuring-line</b>— (<a onclick="return mV('Eze',40,8);">Eze 40:8</a>; <a onclick="return mV('Zec',2,1);">Zec 2:1</a>).
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<br><br><b>Gareb</b>—from a <i>Hebrew</i> root, "to scrape"; <i>Syriac,</i> "leprosy"; the locality outside of the city, to which <i>lepers</i> were removed.
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<br><br><b>Goath</b>—from a root, "to toil," referring to the <i>toilsome</i> ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [JUNIUS].
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<p id="Jer31_40"><b>40. valley of...dead</b>—Tophet, where the bodies of malefactors were cast (<a onclick="return mV('Isa',30,33);">Isa 30:33</a>), south of the city.
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<br><br><b>fields...Kidron</b>—so <a onclick="return mV('2Ki',23,4);">2Ki 23:4</a>. Fields in the suburbs reaching as far as Kidron, east of the city.
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<br><br><b>horse gate</b>—Through it the king's horses were led forth for watering to the brook Kidron (<a onclick="return mV('2Ki',11,16);">2Ki 11:16</a>; <a onclick="return mV('Neh',3,28);">Neh 3:28</a>).
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<br><br><b>for ever</b>—The city shall not only be spacious, but both "holy to the Lord," that is, freed from all pollutions, and <i>everlasting</i> (<a onclick="return mV('Joe',3,17,20);">Joe 3:17, 20</a>, <a onclick="return mV('Rev',21,2,10,27);">Rev 21:2, 10, 27</a>).
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