Worthy.Bible » STRONG » Jeremiah » Chapter 31 » Verse 1-40

Jeremiah 31:1-40 King James Version with Strong's Concordance (STRONG)

1 At the same time, H6256 saith H5002 the LORD, H3068 will I be the God H430 of all the families H4940 of Israel, H3478 and they shall be my people. H5971

2 Thus saith H559 the LORD, H3068 The people H5971 which were left H8300 of the sword H2719 found H4672 grace H2580 in the wilderness; H4057 even Israel, H3478 when I went H1980 to cause him to rest. H7280

3 The LORD H3068 hath appeared H7200 of old H7350 unto me, saying, Yea, I have loved H157 thee with an everlasting H5769 love: H160 therefore with lovingkindness H2617 have I drawn H4900 thee.

4 Again I will build H1129 thee, and thou shalt be built, H1129 O virgin H1330 of Israel: H3478 thou shalt again be adorned H5710 with thy tabrets, H8596 and shalt go forth H3318 in the dances H4234 of them that make merry. H7832

5 Thou shalt yet plant H5193 vines H3754 upon the mountains H2022 of Samaria: H8111 the planters H5193 shall plant, H5193 and shall eat them as common things. H2490

6 For there shall be H3426 a day, H3117 that the watchmen H5341 upon the mount H2022 Ephraim H669 shall cry, H7121 Arise H6965 ye, and let us go up H5927 to Zion H6726 unto the LORD H3068 our God. H430

7 For thus saith H559 the LORD; H3068 Sing H7442 with gladness H8057 for Jacob, H3290 and shout H6670 among the chief H7218 of the nations: H1471 publish H8085 ye, praise H1984 ye, and say, H559 O LORD, H3068 save H3467 thy people, H5971 the remnant H7611 of Israel. H3478

8 Behold, I will bring H935 them from the north H6828 country, H776 and gather H6908 them from the coasts H3411 of the earth, H776 and with them the blind H5787 and the lame, H6455 the woman with child H2030 and her that travaileth with child H3205 together: H3162 a great H1419 company H6951 shall return H7725 thither.

9 They shall come H935 with weeping, H1065 and with supplications H8469 will I lead H2986 them: I will cause them to walk H3212 by the rivers H5158 of waters H4325 in a straight H3477 way, H1870 wherein they shall not stumble: H3782 for I am a father H1 to Israel, H3478 and Ephraim H669 is my firstborn. H1060

10 Hear H8085 the word H1697 of the LORD, H3068 O ye nations, H1471 and declare H5046 it in the isles H339 afar off, H4801 and say, H559 He that scattered H2219 Israel H3478 will gather H6908 him, and keep H8104 him, as a shepherd H7462 doth his flock. H5739

11 For the LORD H3068 hath redeemed H6299 Jacob, H3290 and ransomed H1350 him from the hand H3027 of him that was stronger H2389 than he.

12 Therefore they shall come H935 and sing H7442 in the height H4791 of Zion, H6726 and shall flow together H5102 to the goodness H2898 of the LORD, H3068 for wheat, H1715 and for wine, H8492 and for oil, H3323 and for the young H1121 of the flock H6629 and of the herd: H1241 and their soul H5315 shall be as a watered H7302 garden; H1588 and they shall not sorrow H1669 any more H3254 at all.

13 Then shall the virgin H1330 rejoice H8055 in the dance, H4234 both young men H970 and old H2205 together: H3162 for I will turn H2015 their mourning H60 into joy, H8342 and will comfort H5162 them, and make them rejoice H8055 from their sorrow. H3015

14 And I will satiate H7301 the soul H5315 of the priests H3548 with fatness, H1880 and my people H5971 shall be satisfied H7646 with my goodness, H2898 saith H5002 the LORD. H3068

15 Thus saith H559 the LORD; H3068 A voice H6963 was heard H8085 in Ramah, H7414 lamentation, H5092 and bitter H8563 weeping; H1065 Rahel H7354 weeping H1058 for her children H1121 refused H3985 to be comforted H5162 for her children, H1121 because they were not.

16 Thus saith H559 the LORD; H3068 Refrain H4513 thy voice H6963 from weeping, H1065 and thine eyes H5869 from tears: H1832 for thy work H6468 shall be H3426 rewarded, H7939 saith H5002 the LORD; H3068 and they shall come again H7725 from the land H776 of the enemy. H341

17 And there is H3426 hope H8615 in thine end, H319 saith H5002 the LORD, H3068 that thy children H1121 shall come again H7725 to their own border. H1366

18 I have surely H8085 heard H8085 Ephraim H669 bemoaning H5110 himself thus; Thou hast chastised H3256 me, and I was chastised, H3256 as a bullock H5695 unaccustomed H3808 H3925 to the yoke: turn H7725 thou me, and I shall be turned; H7725 for thou art the LORD H3068 my God. H430

19 Surely after H310 that I was turned, H7725 I repented; H5162 and after H310 that I was instructed, H3045 I smote H5606 upon my thigh: H3409 I was ashamed, H954 yea, even confounded, H3637 because I did bear H5375 the reproach H2781 of my youth. H5271

20 Is Ephraim H669 my dear H3357 son? H1121 is he a pleasant H8191 child? H3206 for since H1767 I spake H1696 against him, I do earnestly H2142 remember H2142 him still: therefore my bowels H4578 are troubled H1993 for him; I will surely H7355 have mercy H7355 upon him, saith H5002 the LORD. H3068

21 Set thee up H5324 waymarks, H6725 make H7760 thee high heaps: H8564 set H7896 thine heart H3820 toward the highway, H4546 even the way H1870 which thou wentest: H1980 turn again, H7725 O virgin H1330 of Israel, H3478 turn again H7725 to these thy cities. H5892

22 How long wilt thou go about, H2559 O thou backsliding H7728 daughter? H1323 for the LORD H3068 hath created H1254 a new thing H2319 in the earth, H776 A woman H5347 shall compass H5437 a man. H1397

23 Thus saith H559 the LORD H3068 of hosts, H6635 the God H430 of Israel; H3478 As yet they shall use H559 this speech H1697 in the land H776 of Judah H3063 and in the cities H5892 thereof, when I shall bring again H7725 their captivity; H7622 The LORD H3068 bless H1288 thee, O habitation H5116 of justice, H6664 and mountain H2022 of holiness. H6944

24 And there shall dwell H3427 in Judah H3063 itself, and in all the cities H5892 thereof together, H3162 husbandmen, H406 and they that go forth H5265 with flocks. H5739

25 For I have satiated H7301 the weary H5889 soul, H5315 and I have replenished H4390 every sorrowful H1669 soul. H5315

26 Upon this I awaked, H6974 and beheld; H7200 and my sleep H8142 was sweet H6149 unto me.

27 Behold, the days H3117 come, H935 saith H5002 the LORD, H3068 that I will sow H2232 the house H1004 of Israel H3478 and the house H1004 of Judah H3063 with the seed H2233 of man, H120 and with the seed H2233 of beast. H929

28 And it shall come to pass, that like as I have watched over H8245 them, to pluck up, H5428 and to break down, H5422 and to throw down, H2040 and to destroy, H6 and to afflict; H7489 so will I watch over H8245 them, to build, H1129 and to plant, H5193 saith H5002 the LORD. H3068

29 In those days H3117 they shall say H559 no more, The fathers H1 have eaten H398 a sour grape, H1155 and the children's H1121 teeth H8127 are set on edge. H6949

30 But every one H376 shall die H4191 for his own iniquity: H5771 every man H120 that eateth H398 the sour grape, H1155 his teeth H8127 shall be set on edge. H6949

31 Behold, the days H3117 come, H935 saith H5002 the LORD, H3068 that I will make H3772 a new H2319 covenant H1285 with the house H1004 of Israel, H3478 and with the house H1004 of Judah: H3063

32 Not according to the covenant H1285 that I made H3772 with their fathers H1 in the day H3117 that I took H2388 them by the hand H3027 to bring them out H3318 of the land H776 of Egypt; H4714 which my covenant H1285 they brake, H6565 although I was an husband H1166 unto them, saith H5002 the LORD: H3068

33 But this shall be the covenant H1285 that I will make H3772 with the house H1004 of Israel; H3478 After H310 those days, H3117 saith H5002 the LORD, H3068 I will put H5414 my law H8451 in their inward parts, H7130 and write H3789 it in their hearts; H3820 and will be their God, H430 and they shall be my people. H5971

34 And they shall teach H3925 no more every man H376 his neighbour, H7453 and every man H376 his brother, H251 saying, H559 Know H3045 the LORD: H3068 for they shall all know H3045 me, from the least H6996 of them unto the greatest H1419 of them, saith H5002 the LORD: H3068 for I will forgive H5545 their iniquity, H5771 and I will remember H2142 their sin H2403 no more.

35 Thus saith H559 the LORD, H3068 which giveth H5414 the sun H8121 for a light H216 by day, H3119 and the ordinances H2708 of the moon H3394 and of the stars H3556 for a light H216 by night, H3915 which divideth H7280 the sea H3220 when the waves H1530 thereof roar; H1993 The LORD H3068 of hosts H6635 is his name: H8034

36 If those ordinances H2706 depart H4185 from before H6440 me, saith H5002 the LORD, H3068 then the seed H2233 of Israel H3478 also shall cease H7673 from being a nation H1471 before H6440 me for ever. H3117

37 Thus saith H559 the LORD; H3068 If heaven H8064 above H4605 can be measured, H4058 and the foundations H4146 of the earth H776 searched out H2713 beneath, H4295 I will also cast off H3988 all the seed H2233 of Israel H3478 for all that they have done, H6213 saith H5002 the LORD. H3068

38 Behold, the days H3117 come, H935 saith H5002 the LORD, H3068 that the city H5892 shall be built H1129 to the LORD H3068 from the tower H4026 of Hananeel H2606 unto the gate H8179 of the corner. H6438

39 And the measuring H4060 line H6957 H6961 shall yet go forth H3318 over against it upon the hill H1389 Gareb, H1619 and shall compass about H5437 to Goath. H1601

40 And the whole valley H6010 of the dead bodies, H6297 and of the ashes, H1880 and all the fields H7709 H8309 unto the brook H5158 of Kidron, H6939 unto the corner H6438 of the horse H5483 gate H8179 toward the east, H4217 shall be holy H6944 unto the LORD; H3068 it shall not be plucked up, H5428 nor thrown down H2040 any more for ever. H5769

Commentary on Jeremiah 31 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 31

Jer 31:1-40. Continuation of the Prophecy in the Thirtieth Chapter.

As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.

1. At the same time—"In the latter days" (Jer 30:24).

the God of—manifesting My grace to (Ge 17:7; Mt 22:32; Re 21:3).

all … Israel—not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (Ro 11:26).

2. Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them now in their exile; because His covenant is "everlasting" (Jer 31:3), and changes not. The same argument occurs in Ho 13:5, 9, 10; 14:4, 5, 8. 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 Isa 40:3 called a "desert" (compare Jer 50:12).

I went to cause him to rest—namely, in the pillar of cloud and fire, the symbol of God's presence, which went before Israel to search a resting-place (Nu 10:33; Isa 63:14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (Ex 33:14; De 3:20; Jos 21:44; Ps 95:11; Heb 3:11).

3. Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, 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 from "everlasting" in My counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (Mal 1:2; Ro 11:28, 29). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (Jer 31:2), which refers to the olden times of Israel's history.

with loving kindness … drawn—(Ho 11:4). Rather, "I have drawn out continually My loving kindness toward thee." So Ps 36:10, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So Isa 44:21, "O Israel, thou shalt not be forgotten of Me."

4. I will build … thou shalt be built—The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (Jer 33:7).

adorned with … tabrets—(1Sa 18:6). Or, "adorn thyself with thy timbrels"; used by damsels on occasions of public rejoicings (Ex 15:20; Jud 11:34). Israel had cast away all instruments of joy in her exile (Ps 137:4).

dances—holy joy, not carnal mirth.

5. Samaria—the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine.

eat … as common—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 eaten as common, no longer restricted to holy use (Le 19:23-25; compare De 20:6; 28:30, Margin). 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.

6. 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 (Eze 37:21, 22).

Mount Ephraim—not one single mountain, but the whole mountainous region of the ten tribes.

our God—from whom we formerly revolted, but who is now our God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (Joh 4:1-42; Ac 8:5-25).

7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (Jer 31:1, 8), 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 pray for 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 Ps 102:13-17, as to the connection of Israel's restoration with the prayers of His people (Isa 62:1-6).

for Jacob—on account of Jacob; on account of his approaching deliverance by Jehovah.

among—"for," that is, on account of, would more exactly suit the parallelism to "for Jacob."

chief of the nations—Israel: as the parallelism to "Jacob" proves (compare Ex 19:5; Ps 135:4; Am 6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.

8. north—Assyria, Media, &c. (see on Jer 3:12; Jer 3:18; 23:8).

gather from … coasts of … earth—(Eze 20:34, 41; 34:13).

blind … lame, &c.—Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.

a great company—or, they shall return "in a great company" [Maurer].

9. weeping—for their past sins which caused their exile (Ps 126:5, 6). Although they come with weeping, they shall return with joy (Jer 50:4, 5).

supplications—(Compare Jer 31:18, 19; Jer 3:21-25; Zec 12:10). Margin translates "favors," as in Jos 11:20; Ezr 9:8; thus God's favors or compassions are put in opposition to the people's weeping; their tears shall be turned into joy. But English Version suits the parellelism best.

I will cause … to walk by … waters … straight way—(Isa 35:6-8; 43:19; 49:10, 11). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually (Mt 5:6; Joh 7:37).

Ephraim—the ten tribes no longer severed from Judah, but forming one people with it.

my first-born—(Ex 4:22; Ho 11:1; Ro 9:4). So the elect Church (2Co 6:18; Jas 1:18).

10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.

He that scattered will gather—He who scattered knows where to find Israel; He who smote can also heal.

keep—not only will gather, but keep safely to the end (Joh 13:1; 17:11).

shepherd—(Isa 40:11; Eze 34:12-14).

11. ransomed … from … hand of … stronger—No strength of the foe can prevent the Lord from delivering Jacob (Isa 49:24, 25).

12. height of Zion—(Eze 17:23).

flow—There shall be a conflux of worshippers to the temple on Zion (Isa 2:2; Mic 4:1).

to the goodness of … Lord—(See Jer 31:14). Beneficence, that is, to the Lord as the source of all good things (Ho 3:5), to pray to Him and praise Him for these blessings of which He is the Fountainhead.

watered garden—(Isa 58:11). Not merely for a time, but continually full of holy comfort.

not sorrow any more—referring to the Church triumphant, as well as to literal Israel (Isa 35:10; 65:19; Re 21:4).

13. young … old—(Zec 8:4, 5).

14. my goodness—(Jer 31:12).

15. Ramah—In Benjamin, east of the great northern road, two hours' journey from Jerusalem. Rachel, who all her life had pined for children (Ge 30:1), and who died with "sorrow" in giving birth to Benjamin (Ge 35:18, 19, Margin; 1Sa 10:2), 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 (Jer 40:1). God therefore consoles her with the promise of their restoration. Mt 2:17, 18 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 exhausted" [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" (Ben-oni), 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 (Ge 42:13), 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 Hebrew, is singular; each was not: each mother at the Beth-lehem massacre had but one child to lament, as the limitation of age in Herod's order, "two years and under," implies; this use of the singular distributively (the mothers weeping severally, each for her own child), is a coincidence between the prophecy of the Beth-lehem massacre and the event, the more remarkable as not being obvious: the singular, too, is appropriate as to Messiah in His Egyptian exile, who was to be a leading object of Rachel's lamentation.

16. thy work—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].

come again—(Ho 1:11).

17. hope in … end—All thy calamities shall have a prosperous issue.

18. Ephraim—representing the ten tribes.

bemoaning himself—The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (Zec 12:10-14).

Thou hast chastised me, and I was chastised—In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom.

bullock unaccustomed to … yoke—A similar image occurs in De 32:15. Compare "stiff-necked," Ac 7:51; Ex 32:9, an image from refractory oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Compare Ac 9:5, 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" (Mt 11:29, 30).

turn thou me—by Thy converting Spirit (La 5:21). 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 (Joh 6:44, 65; compare with Isa 27:3; 1Pe 1:5; Php 1:6).

19. after that I was turned, I repented—Repentance in the full sense follows, not precedes, our being turned to God by God (Zec 12:10). The Jews' "looking to Him whom they pierced" shall result in their "mourning for 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 (Ac 5:31).

instructed—made to learn by chastisement. God's Spirit often works through the corrections of His providence.

smote upon … thigh—(Eze 21:12). A token of indignant remorse, shame, and grief, because of his past sin.

bear … reproach of … youth—"because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.

20. Is Ephraim my dear son? &c.—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" (Jer 31:3) 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 (Jer 31:18, 19), anticipating his return with prevenient grace and love. Compare Lu 15:20: "When he was yet a great way off, his father saw him and had compassion," &c.

spake against—threatened him for his idolatry.

remember—with favor and concern, as in Ge 8:1; 30:22.

bowels … troubled for him—(De 32:36; Isa 63:15; Ho 11:8)—namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.

21. waymarks—pillars to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps 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.

highway—(Isa 35:8, 10).

22. go about—namely, after human helps (Jer 2:18, 23, 36). Why not return immediately to me? Maurer translates, as in So 5:6, "How long wilt thou withdraw thyself?" Let thy past backslidings suffice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, instead of at once trusting the word of God, which promised their restoration. To assure them of this, God promises to create a new thing in their land, A woman shall compass a man. 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 (Ho 2:6, 7). Maurer, A woman shall protect (De 32:10, Margin; Ps 32:10) a man, that is, You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers (Augustine, &c.) almost unanimously interpreted it of the Virgin Mary compassing Christ in her womb. 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 (Lu 1:35; Heb 10:5). (3) The phrase, "a new 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 English Version), namely, of Judah, where probably Christ was conceived, in Hebron (compare Lu 1:39, 42, 44, with Jos 21:11) or else in Nazareth, "in the territory" of Israel, to whom Jer 31:5, 6, 15, 18, 21 refer; His birth was at Beth-lehem (Mic 5:2; Mt 2:5, 6). As the place of His nativity, and of His being reared (Mt 2:23), and of His preaching (Hag 2:7; Mal 3:1), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5) The Hebrew for "woman" implies an individual, as the Virgin Mary, rather than a collection of persons. (6) The restoration of Israel is grounded on God's covenant in Christ, to whom, therefore, allusion is naturally made as the foundation of Israel's hope (compare Isa 7:14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, Jer 31:21), that is, Israel and her sons at their final restoration, receiving Jesus as Messiah (Zec 12:10). (7) The reference to the conception of the child Messiah accords with the mention of the massacre of "children" referred to in Jer 31:15 (compare Mt 2:17). (8) The Hebrew for "man" is properly "mighty man," a term applied to God (De 10:17); and to Christ (Zec 13:7; compare Ps 45:3; Isa 9:6) [Calovius].

23. Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (Ps 122:5-8; Isa 1:26), and of sacred worship ("holiness," Zec 8:3) on "Mount" Moriah.

24. Judah … cities … husbandmen … they with flocks—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 country, as distinguished from its cities.

25. The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.

26. The words of Jeremiah: Upon this (or, By reason of this) announcement of a happy restoration, "I awaked" from the prophetic dream vouchsafed to me (Jer 23:25) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in Ps 90:5.

27. He shows how a land so depopulated shall again be peopled. God will cause both men and beasts in it to increase to a multitude (Eze 36:9-11; Ho 2:23).

28. (Jer 44:27). The same God who, as it were (in human language), was on the watch for all means to destroy, shall be as much on the watch for the means of their restoration.

29. In those days—after their punishment has been completed, and mercy again visits them.

fathers … eaten … sour grape … children's teeth … on edge—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 (La 5:7; Eze 18:2, 3).

30. (Ga 6:5, 7).

31. the days … new covenant with … Israel … Judah—The new covenant is made with literal Israel and Judah, not with the spiritual Israel, that is, believers, except secondarily, and as grafted on the stock of Israel (Ro 11:16-27). For the whole subject of the thirtieth and thirty-first chapters is the restoration of the Hebrews (Jer 30:4, 7, 10, 18; 31:7, 10, 11, 23, 24, 27, 36). 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 (Ro 11:27).

32. Not … the covenant that I made with … fathers—the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; 10:16, 17, 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 (Jer 31:33, 34; Eze 11:17-20), independent of any merit on their part (Eze 36:25-32; 37:1-28; 39:29; Joe 2:23-28; Zec 12:10; 2Co 3:16).

took … by … hand—(De 1:31; Ho 11:3).

although I was an husband—(compare Jer 3:14; Ho 2:7, 8). But the Septuagint, Syriac, and St. Paul (Heb 8:9) translate, "I regarded them not"; and Gesenius, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.

33. will be their God—(Jer 32:38).

34. True, specially of Israel (Isa 54:13); secondarily, true of believers (Joh 6:45; 1Co 2:10; 1Jo 2:20).

forgive … iniquity … remember … no more—(Jer 33:8; 50:20; Mic 7:18); applying peculiarly to Israel (Ro 11:27). Secondarily, all believers (Ac 10:43).

35. divideth … sea when … waves … roar … Lord of hosts … name—quoted from Isa 51:15, the genuineness of which passage is thus established on Jeremiah's authority.

36. a nation—Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centuries, unamalgamated, 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 Jer 33:20; Ps 148:6; Isa 54:9, 10).

37. (Compare Jer 33:22).

for all that they have done—namely, all the sins. God will regard His own covenant promise, rather than their merits.

38. tower of Hananeel—The city shall extend beyond its former bounds (Ne 3:1; 12:39; Zec 14:10).

gate of … corner—(2Ki 14:13; 2Ch 26:9).

39. measuring-line—(Eze 40:8; Zec 2:1).

Gareb—from a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.

Goath—from a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [Junius].

40. valley of … dead—Tophet, where the bodies of malefactors were cast (Isa 30:33), south of the city.

fields … Kidron—so 2Ki 23:4. Fields in the suburbs reaching as far as Kidron, east of the city.

horse gate—Through it the king's horses were led forth for watering to the brook Kidron (2Ki 11:16; Ne 3:28).

for ever—The city shall not only be spacious, but both "holy to the Lord," that is, freed from all pollutions, and everlasting (Joe 3:17, 20; Re 21:2, 10, 27).