Jeremiah 31
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
★ marks a prophecy of the Messiah — see Messiah Prophecies in Study Materials.
Jeremiah 31
At the Same Time, Saith the LORD
1At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.
Jamieson-Fausset-Brown
CHAPTER 31
Jr 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" (Jr 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).
CHAPTER 31
Jr 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" (Jr 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).
Everlasting Love Draws Israel
2Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.
Jamieson-Fausset-Brown
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" (Jr 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 Is 40:3 called a "desert" (compare Jr 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; Is 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; Psa 95:11; He 3:11).
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" (Jr 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 Is 40:3 called a "desert" (compare Jr 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; Is 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; Psa 95:11; He 3:11).
The Pulpit Commentary
The promise of Jer_30:22 is expressly declared to apply to both sections of the nation. Jehovah thus solemnly declares his purpose of mercy, and dwells with special Madness on the happy future of Ephraim.
The people which were left of the sword, etc.; literally, the people of those left of the sword. The expression clearly implies that the Jews at the time spoken of had escaped, or were about to escape, in some great battle or some other kind of slaughter. Hence the finding grace in the wilderness cannot refer to the sequel of the passage through the Red Sea, and we must perforce explain it of the second great deliverance, viz. from the Babylonian exile. This view is strongly confirmed by Jer_51:50, where the Israelites who escape the predicted slaughter at Babylon are called "escaped ones from the sword," and exhorted to remember Jehovah and Jerusalem "afar off." The "wilderness" of the present passage, like the "afar off" of Jer_51:1-64. (and of the next verse) seems to mean Babylon, which was, by comparison with the highly favoured Judah, a "barren and dry land" (comp. Psa_63:1), a spiritual Arabia. It may be objected that the tense here is the perfect; but there is abundance of analogy for explaining it as the prophetic perfect. The restoration of the chosen people to favour is as certain in the Divine counsels as if it were already an event past. Even Israel, when I went to cause him to rest; rather, when I went to cause Israel to rest (literally, to cause him—Israel—to rest; but the pleonastic pronoun need not be represented in the English). Another possible and perhaps preferable rendering is, I will go to cause, etc. "Rest" could only be had in the consciousness of God's favor. With all the outward property of many of the Jews in Babylon, there was no true "rest." Comp. Jer_16:1-21, "Ask for the old paths.; and walk therein, and ye shall find rest for your souls" (the same verbal root in the Hebrew for "rest" in both passages).
The promise of Jer_30:22 is expressly declared to apply to both sections of the nation. Jehovah thus solemnly declares his purpose of mercy, and dwells with special Madness on the happy future of Ephraim.
The people which were left of the sword, etc.; literally, the people of those left of the sword. The expression clearly implies that the Jews at the time spoken of had escaped, or were about to escape, in some great battle or some other kind of slaughter. Hence the finding grace in the wilderness cannot refer to the sequel of the passage through the Red Sea, and we must perforce explain it of the second great deliverance, viz. from the Babylonian exile. This view is strongly confirmed by Jer_51:50, where the Israelites who escape the predicted slaughter at Babylon are called "escaped ones from the sword," and exhorted to remember Jehovah and Jerusalem "afar off." The "wilderness" of the present passage, like the "afar off" of Jer_51:1-64. (and of the next verse) seems to mean Babylon, which was, by comparison with the highly favoured Judah, a "barren and dry land" (comp. Psa_63:1), a spiritual Arabia. It may be objected that the tense here is the perfect; but there is abundance of analogy for explaining it as the prophetic perfect. The restoration of the chosen people to favour is as certain in the Divine counsels as if it were already an event past. Even Israel, when I went to cause him to rest; rather, when I went to cause Israel to rest (literally, to cause him—Israel—to rest; but the pleonastic pronoun need not be represented in the English). Another possible and perhaps preferable rendering is, I will go to cause, etc. "Rest" could only be had in the consciousness of God's favor. With all the outward property of many of the Jews in Babylon, there was no true "rest." Comp. Jer_16:1-21, "Ask for the old paths.; and walk therein, and ye shall find rest for your souls" (the same verbal root in the Hebrew for "rest" in both passages).
3The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
Jamieson-Fausset-Brown
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" (Jr 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 Psa 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 Is 44:21, "O Israel, thou shalt not be forgotten of Me."
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" (Jr 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 Psa 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 Is 44:21, "O Israel, thou shalt not be forgotten of Me."
The Pulpit Commentary
The Lord hath appeared of old unto me. The Church of the faithful Israel is the speaker. "From afar" (so we ought to render, rather than "of old") she sees Jehovah, with the eye of faith, approaching to redeem her; comp. Isa_40:10 and Isa_59:20 (only that in these passages it is to Jerusalem, and not to Babylon, that Jehovah "comes" as the Redeemer); also the promise in Jer_30:10, "I will save thee from afar," and Jer_51:50, quoted above. Saying, Yea, I have loved thee, etc. "Saying" is inserted to make the connection plainer. The genius of Hebrew does not require such a distinct indication of a change of speakers as our Western languages. For other instances of this, see Gen_4:25; Gen_26:7; Gen_32:31; 1Ki_20:34. With loving kindness have I drawn thee; rather, do I continue loving kindness unto thee. "To continue" is literally, to draw out at length. The idea is the same as that in the great prophecy which follows that of the suffering Saviour, "With everlasting kindness will I have mercy on thee" (Isa_54:8; comp. Isa_54:10).
The Lord hath appeared of old unto me. The Church of the faithful Israel is the speaker. "From afar" (so we ought to render, rather than "of old") she sees Jehovah, with the eye of faith, approaching to redeem her; comp. Isa_40:10 and Isa_59:20 (only that in these passages it is to Jerusalem, and not to Babylon, that Jehovah "comes" as the Redeemer); also the promise in Jer_30:10, "I will save thee from afar," and Jer_51:50, quoted above. Saying, Yea, I have loved thee, etc. "Saying" is inserted to make the connection plainer. The genius of Hebrew does not require such a distinct indication of a change of speakers as our Western languages. For other instances of this, see Gen_4:25; Gen_26:7; Gen_32:31; 1Ki_20:34. With loving kindness have I drawn thee; rather, do I continue loving kindness unto thee. "To continue" is literally, to draw out at length. The idea is the same as that in the great prophecy which follows that of the suffering Saviour, "With everlasting kindness will I have mercy on thee" (Isa_54:8; comp. Isa_54:10).
4Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
Jamieson-Fausset-Brown
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 (Jr 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 (Psa 137:4).
dances--holy joy, not carnal mirth.
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 (Jr 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 (Psa 137:4).
dances--holy joy, not carnal mirth.
The Pulpit Commentary
I will build thee. A nation, like a family, is frequently compared to a building (so Jer_12:16; Jer_24:6; comp. Eph_2:22). O virgin of Israel. The people of Israel is personified as a virgin (comp. Jer_14:7). Adorned with thy tabrets, The expression will not, of course, bear to be logically criticized, for it was not the whole people who went out with "tabrets" or "timbrels," but the "damsels," who, it is true, formed an important part of religious processions (Psa_68:25), and doubtless of secular ones also (comp. Jdg_11:34). Joyousness is an essential part of the Biblical ideal both of religion and of a normal state of society: "The joy of the Lord is your strength."
I will build thee. A nation, like a family, is frequently compared to a building (so Jer_12:16; Jer_24:6; comp. Eph_2:22). O virgin of Israel. The people of Israel is personified as a virgin (comp. Jer_14:7). Adorned with thy tabrets, The expression will not, of course, bear to be logically criticized, for it was not the whole people who went out with "tabrets" or "timbrels," but the "damsels," who, it is true, formed an important part of religious processions (Psa_68:25), and doubtless of secular ones also (comp. Jdg_11:34). Joyousness is an essential part of the Biblical ideal both of religion and of a normal state of society: "The joy of the Lord is your strength."
5Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The mountains of Samaria. "Samaria" is used, equally with Ephraim, for the northern kingdom. Shall eat them as common things; rather, shall enjoy the fruit. The word, however, literally means shall profane them. The more common phrase, "shall eat the fruit," occurs in Isa_65:21, where the same promise is given. The law was that newly planted fruit trees should be left alone for three years; that in the fourth year their fruit should be consecrated to God; and that in the fifth year their fruit might be "profaned," i.e. devoted to ordinary uses (comp. Deu_20:6; Deu_28:30).
The mountains of Samaria. "Samaria" is used, equally with Ephraim, for the northern kingdom. Shall eat them as common things; rather, shall enjoy the fruit. The word, however, literally means shall profane them. The more common phrase, "shall eat the fruit," occurs in Isa_65:21, where the same promise is given. The law was that newly planted fruit trees should be left alone for three years; that in the fourth year their fruit should be consecrated to God; and that in the fifth year their fruit might be "profaned," i.e. devoted to ordinary uses (comp. Deu_20:6; Deu_28:30).
6For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The termination of the schism between north and south will be shown by the anxiety of the Ephraimites (see on "Samaria," Jer_31:5) to take part with their brethren in the festival of the new moon. It was the custom, at any rate in later times, to station watchmen at elevated points to give notice of the first appearance of "the slender sickle, which shines so brightly in the clear Oriental heaven" Let us go up. Not with reference to the physical elevation of Jerusalem, for the phrase, "to go up," is used of an army withdrawing from Jerusalem (Jer_21:2; Jer_34:21). This seems to indicate that the term was sometimes used in a weakened sense, to which parallels might easily be given. These words, "Arise ye, and let us go up," etc; were, at a later period, the formula with which the leader of the pilgrims from any particular district summoned the members of his caravan to fall into the procession.
The termination of the schism between north and south will be shown by the anxiety of the Ephraimites (see on "Samaria," Jer_31:5) to take part with their brethren in the festival of the new moon. It was the custom, at any rate in later times, to station watchmen at elevated points to give notice of the first appearance of "the slender sickle, which shines so brightly in the clear Oriental heaven" Let us go up. Not with reference to the physical elevation of Jerusalem, for the phrase, "to go up," is used of an army withdrawing from Jerusalem (Jer_21:2; Jer_34:21). This seems to indicate that the term was sometimes used in a weakened sense, to which parallels might easily be given. These words, "Arise ye, and let us go up," etc; were, at a later period, the formula with which the leader of the pilgrims from any particular district summoned the members of his caravan to fall into the procession.
Sing with Gladness for Jacob
7For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
Jamieson-Fausset-Brown
7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (Jr 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 Psa 102:13-17, as to the connection of Israel's restoration with the prayers of His people (Is 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; Psa 135:4; Am 6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.
7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (Jr 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 Psa 102:13-17, as to the connection of Israel's restoration with the prayers of His people (Is 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; Psa 135:4; Am 6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.
The Pulpit Commentary
The restoration of Israel; its blessedness and joyousness.
Sing with gladness, etc. It is not stated who are addressed; but we may doubtless understand, from Isa_66:10, "all ye who love him," whether Jews or Gentiles. The latter, too, are interested in the restoration of Israel, because Israel is as it were a "priest" or mediator for the other nations (Isa_61:6). Among the chief of the nations; rather, because of the chief of the nations. Israel is called the "chief of the nations" (so, with a cognate word for "chief," in Amo_6:1) because Jehovah has" chosen" it as his peculium (to use the language of the Vulgate), Deu_7:6, and because no other nation "hath God so nigh unto them," and "hath statutes and judgments so righteous," as Israel (Deu_4:7, Deu_4:8).
The restoration of Israel; its blessedness and joyousness.
Sing with gladness, etc. It is not stated who are addressed; but we may doubtless understand, from Isa_66:10, "all ye who love him," whether Jews or Gentiles. The latter, too, are interested in the restoration of Israel, because Israel is as it were a "priest" or mediator for the other nations (Isa_61:6). Among the chief of the nations; rather, because of the chief of the nations. Israel is called the "chief of the nations" (so, with a cognate word for "chief," in Amo_6:1) because Jehovah has" chosen" it as his peculium (to use the language of the Vulgate), Deu_7:6, and because no other nation "hath God so nigh unto them," and "hath statutes and judgments so righteous," as Israel (Deu_4:7, Deu_4:8).
8Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
Jamieson-Fausset-Brown
8. north--Assyria, Media, &c. (see on Jr 3:12; Jr 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].
8. north--Assyria, Media, &c. (see on Jr 3:12; Jr 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].
The Pulpit Commentary
The weakest among the Israelites will share the blessings with the strongest, even the blind and the lame (comp. Isa_33:23, "The lame take the prey"). Elsewhere we are told that, in the Messianic age, "the eyes of the blind shall see," and "the lame man shall leap as an hart" (Isa_35:5, Isa_35:6). Shall return thither; rather, hither; i.e. to Palestine, where Jeremiah writes this prophecy. The word for company is hahal, the proper word in the Pentateuch for the Israelitish national "congregation."
The weakest among the Israelites will share the blessings with the strongest, even the blind and the lame (comp. Isa_33:23, "The lame take the prey"). Elsewhere we are told that, in the Messianic age, "the eyes of the blind shall see," and "the lame man shall leap as an hart" (Isa_35:5, Isa_35:6). Shall return thither; rather, hither; i.e. to Palestine, where Jeremiah writes this prophecy. The word for company is hahal, the proper word in the Pentateuch for the Israelitish national "congregation."
9They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
Jamieson-Fausset-Brown
9. weeping--for their past sins which caused their exile (Psa 126:5, 6). Although they come with weeping, they shall return with joy (Jr 50:4, 5).
supplications--(Compare Jr 31:18, 19; Jr 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--(Is 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).
9. weeping--for their past sins which caused their exile (Psa 126:5, 6). Although they come with weeping, they shall return with joy (Jr 50:4, 5).
supplications--(Compare Jr 31:18, 19; Jr 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--(Is 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).
The Pulpit Commentary
With weeping; i.e. with a joy dashed with sorrow at the thought of the sin which has rendered such an interposition necessary (comp. Jer_31:18). Cause them to walk by the rivers of waters. The reference here is primarily to the homeward journey of the exiles, which shall be free from the trials of the first Exodus, but not exclusively (see on next verse). The question arises how this prediction is to be reconciled with facts. For, as Kimchi has remarked, we find no reference to miracles performed for the Jews who returned from Babylon. A twofold reply seems admissible. We may say either that to those who enjoy a vivid sense of the favour and protection of God no trial is grievous, no circumstances exclude an undercurrent of joy (comp. Psa_23:1-6.); or that the prophecy is still waiting for its complete fulfilment, Israel having still a great future reserved for it upon its recognition of the true Messiah. In a straight way; or, in an even way, i.e. one free from hindrances. Comp. Ezra's prayer (Ezr_8:21), and Psa_107:7, in both of which passages "right" should probably be "even." Ephraim is my firstborn. It is doubted whether this simply means that Ephraim (i.e. North Israel) shall be in no respect inferior to Judah—a strong form of expression being chosen, on account of the longer continuance of Ephraim's captivity; or whether it implies a restoration to the tribes of Joseph of the prerogative conferred upon the sons of Joseph (1Ch_5:1, 1Ch_5:2; comp. Gen_48:15). The former view seems hardly consistent with the dignity of a prophetic writer. "Forms of expression," i.e. rhetorical phrases, may be admitted in poetical passages, but hardly in solemn prophetic revelations. It was true that Judah had "prevailed above his brethren;" but the original "gift of God" to Ephraim was "without repentance." With regard to the fulfilment of this prediction, we must remember that the remnant of the northern tribes whose faith was strong enough to induce them to profit by the edict of Cyrus, was smaller than that of the southern. Hence the outward signs of God's favour to Ephraim could not be so great as they would have been had the moral conditions of the fulfilment of the promise been more fully complied with.
With weeping; i.e. with a joy dashed with sorrow at the thought of the sin which has rendered such an interposition necessary (comp. Jer_31:18). Cause them to walk by the rivers of waters. The reference here is primarily to the homeward journey of the exiles, which shall be free from the trials of the first Exodus, but not exclusively (see on next verse). The question arises how this prediction is to be reconciled with facts. For, as Kimchi has remarked, we find no reference to miracles performed for the Jews who returned from Babylon. A twofold reply seems admissible. We may say either that to those who enjoy a vivid sense of the favour and protection of God no trial is grievous, no circumstances exclude an undercurrent of joy (comp. Psa_23:1-6.); or that the prophecy is still waiting for its complete fulfilment, Israel having still a great future reserved for it upon its recognition of the true Messiah. In a straight way; or, in an even way, i.e. one free from hindrances. Comp. Ezra's prayer (Ezr_8:21), and Psa_107:7, in both of which passages "right" should probably be "even." Ephraim is my firstborn. It is doubted whether this simply means that Ephraim (i.e. North Israel) shall be in no respect inferior to Judah—a strong form of expression being chosen, on account of the longer continuance of Ephraim's captivity; or whether it implies a restoration to the tribes of Joseph of the prerogative conferred upon the sons of Joseph (1Ch_5:1, 1Ch_5:2; comp. Gen_48:15). The former view seems hardly consistent with the dignity of a prophetic writer. "Forms of expression," i.e. rhetorical phrases, may be admitted in poetical passages, but hardly in solemn prophetic revelations. It was true that Judah had "prevailed above his brethren;" but the original "gift of God" to Ephraim was "without repentance." With regard to the fulfilment of this prediction, we must remember that the remnant of the northern tribes whose faith was strong enough to induce them to profit by the edict of Cyrus, was smaller than that of the southern. Hence the outward signs of God's favour to Ephraim could not be so great as they would have been had the moral conditions of the fulfilment of the promise been more fully complied with.
10Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock.
Jamieson-Fausset-Brown
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--(Is 40:11; Eze 34:12-14).
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--(Is 40:11; Eze 34:12-14).
The Pulpit Commentary
The isles; i.e. the distant countries of the West (see on Jer_2:10). So great an event as the restoration of the chosen people would be of worldwide importance. He that scattered Israel will gather him, etc. "The Israelites were the flock of Jehovah (Psa_77:20; Psa_80:1), but during the Captivity a scattered and miserable flock. Jeremiah says that his eye 'shall run down with tears, because the flock of Jehovah is carried away captive' (Jer_13:17). The change in the fortunes of the Jews is compared by the prophets to a shepherd's seeking his lost sheep, and feeding them again in green pastures (Jer_31:10; Jer_1:19; Eze_34:11-16). The reference is not so much to the homeward journey of the exiles as to the state of temporal and spiritual happiness in which they would find themselves on their return. The same figures occur in a psalm, where a reference to the return from exile is excluded by the pre-exile date, ' … feed them also, and carry them forever' (Psa_28:9)" (from the writer's note on Isa_40:11).
The isles; i.e. the distant countries of the West (see on Jer_2:10). So great an event as the restoration of the chosen people would be of worldwide importance. He that scattered Israel will gather him, etc. "The Israelites were the flock of Jehovah (Psa_77:20; Psa_80:1), but during the Captivity a scattered and miserable flock. Jeremiah says that his eye 'shall run down with tears, because the flock of Jehovah is carried away captive' (Jer_13:17). The change in the fortunes of the Jews is compared by the prophets to a shepherd's seeking his lost sheep, and feeding them again in green pastures (Jer_31:10; Jer_1:19; Eze_34:11-16). The reference is not so much to the homeward journey of the exiles as to the state of temporal and spiritual happiness in which they would find themselves on their return. The same figures occur in a psalm, where a reference to the return from exile is excluded by the pre-exile date, ' … feed them also, and carry them forever' (Psa_28:9)" (from the writer's note on Isa_40:11).
11For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he.
Jamieson-Fausset-Brown
11. ransomed ... from ... hand of ... stronger--No strength of the foe can prevent the Lord from delivering Jacob (Is 49:24, 25).
11. ransomed ... from ... hand of ... stronger--No strength of the foe can prevent the Lord from delivering Jacob (Is 49:24, 25).
12Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all.
Jamieson-Fausset-Brown
12. height of Zion--(Eze 17:23).
flow--There shall be a conflux of worshippers to the temple on Zion (Is 2:2; Mi 4:1).
to the goodness of ... Lord--(See Jr 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--(Is 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 (Is 35:10; 65:19; Re 21:4).
12. height of Zion--(Eze 17:23).
flow--There shall be a conflux of worshippers to the temple on Zion (Is 2:2; Mi 4:1).
to the goodness of ... Lord--(See Jr 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--(Is 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 (Is 35:10; 65:19; Re 21:4).
The Pulpit Commentary
Shall flow together to the goodness of the Lord; i.e. the Ephraimites, after praising God on the holy hill, shall spread themselves over their own territory like an overflowing stream, and enjoy the "goodness" or good gifts of Jehovah—the corn (not simply the wheat), the wine, the oil, etc. (comp. Deu_8:8). Sorrow; rather, languish. As Dr. Payne Smith well says, "It expresses the poverty and helplessness of exiles unable from homesickness and want of confidence to do anything with spirit. Restored to their homes, they will be as full of vigour as a garden irrigated with water under a Southern sun."
Shall flow together to the goodness of the Lord; i.e. the Ephraimites, after praising God on the holy hill, shall spread themselves over their own territory like an overflowing stream, and enjoy the "goodness" or good gifts of Jehovah—the corn (not simply the wheat), the wine, the oil, etc. (comp. Deu_8:8). Sorrow; rather, languish. As Dr. Payne Smith well says, "It expresses the poverty and helplessness of exiles unable from homesickness and want of confidence to do anything with spirit. Restored to their homes, they will be as full of vigour as a garden irrigated with water under a Southern sun."
13Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow.
Jamieson-Fausset-Brown
13. young ... old--(Zec 8:4, 5).
13. young ... old--(Zec 8:4, 5).
The Pulpit Commentary
Young and old, men and women, shall give themselves up to joy and merriment, the centre of the mirth being the maidens with the timbrels (Jer_31:4). Both young men and old together; rather, and young men and old (shall rejoice) together.
Young and old, men and women, shall give themselves up to joy and merriment, the centre of the mirth being the maidens with the timbrels (Jer_31:4). Both young men and old together; rather, and young men and old (shall rejoice) together.
14And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.
Jamieson-Fausset-Brown
14. my goodness--(Jr 31:12).
14. my goodness--(Jr 31:12).
The Pulpit Commentary
And I will satiate; literally, water (same word as in Psa_36:8). The "fatness" means the fat parts of the thank offerings, which were given to the priests (Le Jer_7:34). Satisfied. "Satiated" would be a happier rendering. The word is different from that rendered "satiate" just above.
And I will satiate; literally, water (same word as in Psa_36:8). The "fatness" means the fat parts of the thank offerings, which were given to the priests (Le Jer_7:34). Satisfied. "Satiated" would be a happier rendering. The word is different from that rendered "satiate" just above.
Rachel Weeping for Her Children
★15Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not.
Jamieson-Fausset-Brown
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 (Jr 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.
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 (Jr 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.
The Pulpit Commentary
From this glorious prospect Jeremiah's eye turns to the melancholy present. The land of Ephraim is orphaned and desolate. The prophet seems to hear Rachel weeping for her banished children, and comforts her with the assurance that they shall yet be restored. For Ephraim has come to repentance, and longs for reconciliation with his God, and God, who has overheard his soliloquy, relents, and comes to meet him with gracious promises. Then another voice is heard summoning Ephraim to prepare for his journey home. This verse is quoted by St. Matthew (Mat_2:17) with reference to the massacre of the innocents, with τότε ἐπληρώθη prefixed. The latter formula of itself suggests that there was a previous fulfilment of the prophecy, but that the analogy of the circumstances of the innocents justifies—nay, requires—the admission of a second fulfilment. In fact, the promise of the Messianic age seemed in as much danger of being rendered void when Herod wreaked his fury on the children of Bethlehem, as when the tribes of Israel were scattered in exile. Dean Stanley finds a geographical inconsistency in the two passages. "The context of Jer_31:15 implies that the Ramah of the prophet was in the northern kingdom, probably Ramah of Benjamin. The context of Mat_2:18, on the other hand, implies that the Ramah of the evangelist was within sight of Bethlehem". But this remark involves the assumption that the quotation was not intended merely as an application.
A voice was heard; rather, is heard. It is a participle, indicating the continuance of the action. In Ramah. In the neighbourhood of which town Rachel was buried, according to 1Sa_10:2 ("the city" where Samuel and Saul were—1Sa_9:25—appears to have been Ramah). Rachel weeping for her children. Rachel ("Rahel" is only a Germanizing way of writing the name), being the ancestress of the three tribes, Ephraim, Manasseh, and Benjamin, is represented as feeling like a mother for all the tribes connected with those three. Her "weeping" is no mere figure of speech. Jeremiah believes that the patriarchs and holy men of old continue to feel an interest in the fortunes of their descendants (comp. Isa_63:16).
From this glorious prospect Jeremiah's eye turns to the melancholy present. The land of Ephraim is orphaned and desolate. The prophet seems to hear Rachel weeping for her banished children, and comforts her with the assurance that they shall yet be restored. For Ephraim has come to repentance, and longs for reconciliation with his God, and God, who has overheard his soliloquy, relents, and comes to meet him with gracious promises. Then another voice is heard summoning Ephraim to prepare for his journey home. This verse is quoted by St. Matthew (Mat_2:17) with reference to the massacre of the innocents, with τότε ἐπληρώθη prefixed. The latter formula of itself suggests that there was a previous fulfilment of the prophecy, but that the analogy of the circumstances of the innocents justifies—nay, requires—the admission of a second fulfilment. In fact, the promise of the Messianic age seemed in as much danger of being rendered void when Herod wreaked his fury on the children of Bethlehem, as when the tribes of Israel were scattered in exile. Dean Stanley finds a geographical inconsistency in the two passages. "The context of Jer_31:15 implies that the Ramah of the prophet was in the northern kingdom, probably Ramah of Benjamin. The context of Mat_2:18, on the other hand, implies that the Ramah of the evangelist was within sight of Bethlehem". But this remark involves the assumption that the quotation was not intended merely as an application.
A voice was heard; rather, is heard. It is a participle, indicating the continuance of the action. In Ramah. In the neighbourhood of which town Rachel was buried, according to 1Sa_10:2 ("the city" where Samuel and Saul were—1Sa_9:25—appears to have been Ramah). Rachel weeping for her children. Rachel ("Rahel" is only a Germanizing way of writing the name), being the ancestress of the three tribes, Ephraim, Manasseh, and Benjamin, is represented as feeling like a mother for all the tribes connected with those three. Her "weeping" is no mere figure of speech. Jeremiah believes that the patriarchs and holy men of old continue to feel an interest in the fortunes of their descendants (comp. Isa_63:16).
16Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Rachel is admonished to cease from weeping, because her work has not really been in vain; her children shall be restored. Thy work shall be rewarded. Like the Servant of the Lord, Rachel had said (though with the voiceless language of tears), "I have laboured in vain; I have spent my strength for nought and in vain;" and like the ocean mother of Zidon, "I have not travailed, nor brought forth children, neither nourished up young men, nor brought up virgins" (Isa_23:4). Rachel's work had been that of rearing up the patriarchs, "in whose loins" the tribes themselves were, in a certain sense. From the land of the enemy; i.e. from the countries of Israel's dispersion. But in the spirit of St. Matthew, we may fill the passage with a higher meaning, of which the prophet (like Shakespeare sometimes) was unconscious, namely, "from death;" and the passage thus becomes an undesigned prophecy of the Resurrection.
Rachel is admonished to cease from weeping, because her work has not really been in vain; her children shall be restored. Thy work shall be rewarded. Like the Servant of the Lord, Rachel had said (though with the voiceless language of tears), "I have laboured in vain; I have spent my strength for nought and in vain;" and like the ocean mother of Zidon, "I have not travailed, nor brought forth children, neither nourished up young men, nor brought up virgins" (Isa_23:4). Rachel's work had been that of rearing up the patriarchs, "in whose loins" the tribes themselves were, in a certain sense. From the land of the enemy; i.e. from the countries of Israel's dispersion. But in the spirit of St. Matthew, we may fill the passage with a higher meaning, of which the prophet (like Shakespeare sometimes) was unconscious, namely, "from death;" and the passage thus becomes an undesigned prophecy of the Resurrection.
17And there is hope in thine end, saith the LORD, that thy children shall come again to their own border.
Jamieson-Fausset-Brown
17. hope in ... end--All thy calamities shall have a prosperous issue.
17. hope in ... end--All thy calamities shall have a prosperous issue.
The Pulpit Commentary
Hope in thine end; rather, hope for thy future (comp. on Jer_29:11). There is no occasion to render, with the Septuagint and Rosenmuller, "for thy posterity" (comp. Psa_119:13, Hebrew); for Rachel identifies herself by sympathy with her descendants.
Jer_31:18, Jer_31:19
The ground of this hope, viz. that Ephraim will humble himself with deep contrition.
Hope in thine end; rather, hope for thy future (comp. on Jer_29:11). There is no occasion to render, with the Septuagint and Rosenmuller, "for thy posterity" (comp. Psa_119:13, Hebrew); for Rachel identifies herself by sympathy with her descendants.
Jer_31:18, Jer_31:19
The ground of this hope, viz. that Ephraim will humble himself with deep contrition.
Ephraim's Repentance
18I have surely heard Ephraim bemoaning himself thus; Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou art the LORD my God.
Jamieson-Fausset-Brown
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 Is 27:3; 1Pe 1:5; Php 1:6).
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 Is 27:3; 1Pe 1:5; Php 1:6).
The Pulpit Commentary
As a bullock unaccustomed to the yoke; literally, as an untaught calf (comp. Hos_10:11). Turn thou me, etc. Jeremiah has a peculiarly deep view of conversion. Isaiah (Isa_1:16-20) simply calls upon his hearers to change their course of life; Jeremiah represents penitent Ephraim as beseeching God so to prepare him that he may indeed "turn."
As a bullock unaccustomed to the yoke; literally, as an untaught calf (comp. Hos_10:11). Turn thou me, etc. Jeremiah has a peculiarly deep view of conversion. Isaiah (Isa_1:16-20) simply calls upon his hearers to change their course of life; Jeremiah represents penitent Ephraim as beseeching God so to prepare him that he may indeed "turn."
19Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
After that I was turned, I repented; rather, after my turning away (as Jer_8:4), I have repented. It is a different kind of "turning" which is here meant, a turning away from God. I was instructed; literally, I was made to know; i.e. brought to my senses by punishment. I smote upon my thigh; rather, I have smitten, etc. Ephraim describes his present state of mind, and the symbols by which he translates it into act. Smiting upon the thigh was a sign of mourning (comp. Eze_21:17). I did bear, etc.; rather, I have borne, etc. The "reproach of Ephraim's youth" is that which he brought upon himself in early times by his unfaithfulness to Jehovah.
After that I was turned, I repented; rather, after my turning away (as Jer_8:4), I have repented. It is a different kind of "turning" which is here meant, a turning away from God. I was instructed; literally, I was made to know; i.e. brought to my senses by punishment. I smote upon my thigh; rather, I have smitten, etc. Ephraim describes his present state of mind, and the symbols by which he translates it into act. Smiting upon the thigh was a sign of mourning (comp. Eze_21:17). I did bear, etc.; rather, I have borne, etc. The "reproach of Ephraim's youth" is that which he brought upon himself in early times by his unfaithfulness to Jehovah.
20Is Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
Jamieson-Fausset-Brown
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" (Jr 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 (Jr 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; Is 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.
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" (Jr 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 (Jr 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; Is 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.
The Pulpit Commentary
The Divine speaker asks, as it were in surprise, whether Ephraim, who has so flagrantly sinned against him, can really be his dear (or, precious) son, his pleasant child (literally, child of caressing, i.e. one caressed). The latter expression occurs in a remarkable passage of Isaiah (Isa_5:7). Since I spake against him; rather, as often as I spake against him; i.e. as often as I pronounced sentence against Ephraim—such a sentence as is recorded in Isa_9:8-21 (where the future tenses should he perfects) and Isa_28:1-4. We must remember that, with God, to speak is to perform. Often as Jehovah punished Israel, he still remembered him in love—a love which was the pledge of his future restoration to favour upon his true repentance. I do earnestly remember; rather, I verily remembered. "To remember" is the Old Testament term for providential care (comp. Gen_8:1; Gen_19:29). My bowels are troubled; literally, sound, moan (so Isa_16:11; Isa_63:15). Something analogous to the thrilling sensation of deep human grief is predicated of Jehovah. Such is the "humility" of the God of revelation (Psa_18:35; comp. Hos_11:8).
The Divine speaker asks, as it were in surprise, whether Ephraim, who has so flagrantly sinned against him, can really be his dear (or, precious) son, his pleasant child (literally, child of caressing, i.e. one caressed). The latter expression occurs in a remarkable passage of Isaiah (Isa_5:7). Since I spake against him; rather, as often as I spake against him; i.e. as often as I pronounced sentence against Ephraim—such a sentence as is recorded in Isa_9:8-21 (where the future tenses should he perfects) and Isa_28:1-4. We must remember that, with God, to speak is to perform. Often as Jehovah punished Israel, he still remembered him in love—a love which was the pledge of his future restoration to favour upon his true repentance. I do earnestly remember; rather, I verily remembered. "To remember" is the Old Testament term for providential care (comp. Gen_8:1; Gen_19:29). My bowels are troubled; literally, sound, moan (so Isa_16:11; Isa_63:15). Something analogous to the thrilling sensation of deep human grief is predicated of Jehovah. Such is the "humility" of the God of revelation (Psa_18:35; comp. Hos_11:8).
21Set thee up waymarks, make thee high heaps: set thine heart toward the highway, even the way which thou wentest: turn again, O virgin of Israel, turn again to these thy cities.
Jamieson-Fausset-Brown
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--(Is 35:8, 10).
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--(Is 35:8, 10).
The Pulpit Commentary
Set thee up waymarks. The "virgin of Israel" is addressed. She is directed to mark out the road for the returning exiles. The command is obviously the. torical in form; the general sense is that the Israelites are to call to mind the road so familiar to their forefathers, though only known to themselves by tradition. The word rendered "waymarks" occurs again in 2 Kings 33:17 and Eze_39:15. It apparently means a stone pillar, which might be used either as a waymark or a sepulchral monument. The high heaps seem to mean much the same thing; "signposts" would be a better rendering. Set thine heart toward the highway; rather, turn thy thoughts, etc; for the heart is here evidently the symbol of the intellectual rather than the moral life. A passage in the Psalms (Psa_84:6) will occur to every one, in which a psalmist, longing at a distance for the services of the temple, pronounces blessed the man "in whose heart are the highways [to Zion];" here, it is true, "heart" has the double meaning of "mind" and "affections," but "highway" has almost exactly the same sense as in the passage before us. To these thy cities. The unseen speaker is supposed to be in Palestine.
Set thee up waymarks. The "virgin of Israel" is addressed. She is directed to mark out the road for the returning exiles. The command is obviously the. torical in form; the general sense is that the Israelites are to call to mind the road so familiar to their forefathers, though only known to themselves by tradition. The word rendered "waymarks" occurs again in 2 Kings 33:17 and Eze_39:15. It apparently means a stone pillar, which might be used either as a waymark or a sepulchral monument. The high heaps seem to mean much the same thing; "signposts" would be a better rendering. Set thine heart toward the highway; rather, turn thy thoughts, etc; for the heart is here evidently the symbol of the intellectual rather than the moral life. A passage in the Psalms (Psa_84:6) will occur to every one, in which a psalmist, longing at a distance for the services of the temple, pronounces blessed the man "in whose heart are the highways [to Zion];" here, it is true, "heart" has the double meaning of "mind" and "affections," but "highway" has almost exactly the same sense as in the passage before us. To these thy cities. The unseen speaker is supposed to be in Palestine.
★22How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man.
Jamieson-Fausset-Brown
22. go about--namely, after human helps (Jr 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; Psa 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; He 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 Jr 31:5, 6, 15, 18, 21 refer; His birth was at Beth-lehem (Mi 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 Is 7:14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, Jr 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 Jr 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 Psa 45:3; Is 9:6) [Calovius].
22. go about--namely, after human helps (Jr 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; Psa 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; He 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 Jr 31:5, 6, 15, 18, 21 refer; His birth was at Beth-lehem (Mi 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 Is 7:14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, Jr 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 Jr 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 Psa 45:3; Is 9:6) [Calovius].
The Pulpit Commentary
How long wilt thou go about? We must suppose the Israelites to be hesitating whether to set out on their journey or not. They are now admonished to put away their rebellious reluctance, and a special reason for this is added. The Lord hath created—i.e. hath decreed to create—a new thing in the earth (or, in the land); comp. Isa_43:19 which suggests that a complete reversal of ordinary experience is indicated, as indeed the word create of itself prepares us to expect. And what is this promise granted as a sign to reluctant Israel? A woman shall compass a man; i.e. instead of shyly keeping aloof, or worse (as hitherto), Israel, Jehovah's bride, shall, with eager affection, press around her Divine husband. The phrase, however, is extremely difficult. Of other explanations, the most plausible philologically is that of Schnurrer and Gesenius, "a woman shall protect a man" (comp. Deu_32:10). The part of a sentinel, pacing round and round his charge, seems most unfitted for a woman. When enemies are abroad, it is the men's natural duty to perform this part for the women. But in the coming age, the country shall be so free from danger that the places of men and women may safely be reversed. But would a paradox of this kind be likely to be uttered in this connection? Surely a clearer statement would be necessary to remove the reluctance of the Israelites. Isa_43:19, Isa_43:20 suggest that Ephraim needed reassurance as to the attitude of Jehovah towards him. The promise of Isa_43:22, as explained above, would give precisely the needed strength and comfort. The exposition of St. Jerome and other Fathers, that the birth of Christ from a virgin is referred to, is altogether inadmissible,
(1) because the nouns which form the subject and the predicate respectively indicate sex, not age, and the first in particular cannot be tortured so as to mean "virgin;" and
(2) there is no article to confine the reference to any particular persons.
How long wilt thou go about? We must suppose the Israelites to be hesitating whether to set out on their journey or not. They are now admonished to put away their rebellious reluctance, and a special reason for this is added. The Lord hath created—i.e. hath decreed to create—a new thing in the earth (or, in the land); comp. Isa_43:19 which suggests that a complete reversal of ordinary experience is indicated, as indeed the word create of itself prepares us to expect. And what is this promise granted as a sign to reluctant Israel? A woman shall compass a man; i.e. instead of shyly keeping aloof, or worse (as hitherto), Israel, Jehovah's bride, shall, with eager affection, press around her Divine husband. The phrase, however, is extremely difficult. Of other explanations, the most plausible philologically is that of Schnurrer and Gesenius, "a woman shall protect a man" (comp. Deu_32:10). The part of a sentinel, pacing round and round his charge, seems most unfitted for a woman. When enemies are abroad, it is the men's natural duty to perform this part for the women. But in the coming age, the country shall be so free from danger that the places of men and women may safely be reversed. But would a paradox of this kind be likely to be uttered in this connection? Surely a clearer statement would be necessary to remove the reluctance of the Israelites. Isa_43:19, Isa_43:20 suggest that Ephraim needed reassurance as to the attitude of Jehovah towards him. The promise of Isa_43:22, as explained above, would give precisely the needed strength and comfort. The exposition of St. Jerome and other Fathers, that the birth of Christ from a virgin is referred to, is altogether inadmissible,
(1) because the nouns which form the subject and the predicate respectively indicate sex, not age, and the first in particular cannot be tortured so as to mean "virgin;" and
(2) there is no article to confine the reference to any particular persons.
23Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, and mountain of holiness.
Jamieson-Fausset-Brown
23. Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (Psa 122:5-8; Is 1:26), and of sacred worship ("holiness," Zec 8:3) on "Mount" Moriah.
23. Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (Psa 122:5-8; Is 1:26), and of sacred worship ("holiness," Zec 8:3) on "Mount" Moriah.
The Pulpit Commentary
But the prophet would not have Judah suppose that Ephraim has supplanted her; she too shall be restored, and shall enjoy a happy pastoral and agricultural life.
As yet; rather, again (as Jer_31:4). Mountain of holiness. Does this mean simply Mount Zion, or the whole highland country of Judah (scrap. Isa_11:9)? The former view is the safer; it is by no means clear that "mountain" in Isaiah or anywhere else in the Old Testament means the Holy Land.
But the prophet would not have Judah suppose that Ephraim has supplanted her; she too shall be restored, and shall enjoy a happy pastoral and agricultural life.
As yet; rather, again (as Jer_31:4). Mountain of holiness. Does this mean simply Mount Zion, or the whole highland country of Judah (scrap. Isa_11:9)? The former view is the safer; it is by no means clear that "mountain" in Isaiah or anywhere else in the Old Testament means the Holy Land.
24And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks.
Jamieson-Fausset-Brown
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.
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.
The Pulpit Commentary
The ideal of outward life exhibited by the prophets is still the agricultural and pastoral. Jeremiah puts this more forcibly than the Authorized Version represents. Instead of, And there shall dwell in Judah, etc; he says, And there shall dwell therein (viz. in the land) Judah and all his cities together as husbandmen, and they shall go about with flocks, i.e. they shall attend to their ancient pursuits without let or hindrance from invaders (comp. Isa_32:20). "Go about" (literally, break up) is the regular word for the periodical journeying of the nomad life.
The ideal of outward life exhibited by the prophets is still the agricultural and pastoral. Jeremiah puts this more forcibly than the Authorized Version represents. Instead of, And there shall dwell in Judah, etc; he says, And there shall dwell therein (viz. in the land) Judah and all his cities together as husbandmen, and they shall go about with flocks, i.e. they shall attend to their ancient pursuits without let or hindrance from invaders (comp. Isa_32:20). "Go about" (literally, break up) is the regular word for the periodical journeying of the nomad life.
25For I have satiated the weary soul, and I have replenished every sorrowful soul.
Jamieson-Fausset-Brown
25. The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.
25. The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.
The Pulpit Commentary
For Jehovah will have fulfilled every unsatisfied craving. I have satiated (literally, watered) means "I have decreed to satiate;" it is the perfect of prophetic certitude, which represents an event as already having taken place in the Divine counsels. Sorrowful; rather, languishing (see on Jer_31:12).
For Jehovah will have fulfilled every unsatisfied craving. I have satiated (literally, watered) means "I have decreed to satiate;" it is the perfect of prophetic certitude, which represents an event as already having taken place in the Divine counsels. Sorrowful; rather, languishing (see on Jer_31:12).
26Upon this I awaked, and beheld; and my sleep was sweet unto me.
Jamieson-Fausset-Brown
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 (Jr 23:25) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in Psa 90:5.
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 (Jr 23:25) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in Psa 90:5.
The Pulpit Commentary
Upon this I awaked, etc. Who the speaker is here has been much debated. That Jehovah is meant is not an admissible view. A weak believer may say complainingly, "Why sleepest thou?" but God himself cannot be represented under the image of a sleeper. There seems, however, to be no reason why the prophet should not have used this language. The doubt is whether a real, physical sleep is meant, or merely an ecstatic condition resembling sleep. Hengstenberg decides for the latter. But there is no parallel for sleep in the sense of ecstasy, and, on the other hand, there is evidence enough for dreams as the channels of Divine revelation (Gen_31:10, Gen_31:11; 1Ki_3:5; 1Ki_9:2; Joe_2:28). As Naegelsbach points out, this is the only unqualifiedly comforting prophecy in the whole book, and may well have left a sweet savour in the prophet's memory. Stern, indeed, was the reality which the moment of his waking brought back to him.
Upon this I awaked, etc. Who the speaker is here has been much debated. That Jehovah is meant is not an admissible view. A weak believer may say complainingly, "Why sleepest thou?" but God himself cannot be represented under the image of a sleeper. There seems, however, to be no reason why the prophet should not have used this language. The doubt is whether a real, physical sleep is meant, or merely an ecstatic condition resembling sleep. Hengstenberg decides for the latter. But there is no parallel for sleep in the sense of ecstasy, and, on the other hand, there is evidence enough for dreams as the channels of Divine revelation (Gen_31:10, Gen_31:11; 1Ki_3:5; 1Ki_9:2; Joe_2:28). As Naegelsbach points out, this is the only unqualifiedly comforting prophecy in the whole book, and may well have left a sweet savour in the prophet's memory. Stern, indeed, was the reality which the moment of his waking brought back to him.
The Days Come: I Will Sow the House of Israel
27Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The physical side of the Messianic blessing. Its effect upon the heart of the pardoned sinners will be such that they will fully recognize the justice of the Divine judgments. There will no longer be any room for a certain favourite proverb; the death of a sinner will be universally acknowledged to be the reward of his personal sin (Keil).
I will sow, etc. The passage may be illustrated by Isa_26:18, where the Church of the restored exiles is represented as complaining that the land (of Judah) has not been brought into a state of security, and that inhabitants (in sufficient numbers) have not been begotten. Similarly here, only the tone of complaint is wanting. The thought has suggested itself—Will the Israelites of the latter days be sufficient to fill up the land? Yes, is the answer of revelation; for Jehovah will perform a wonder, and make the people and their cattle so prolific that it will seem as if children and young cattle grew up like plants.
The physical side of the Messianic blessing. Its effect upon the heart of the pardoned sinners will be such that they will fully recognize the justice of the Divine judgments. There will no longer be any room for a certain favourite proverb; the death of a sinner will be universally acknowledged to be the reward of his personal sin (Keil).
I will sow, etc. The passage may be illustrated by Isa_26:18, where the Church of the restored exiles is represented as complaining that the land (of Judah) has not been brought into a state of security, and that inhabitants (in sufficient numbers) have not been begotten. Similarly here, only the tone of complaint is wanting. The thought has suggested itself—Will the Israelites of the latter days be sufficient to fill up the land? Yes, is the answer of revelation; for Jehovah will perform a wonder, and make the people and their cattle so prolific that it will seem as if children and young cattle grew up like plants.
28And it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD.
Jamieson-Fausset-Brown
28. (Jr 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.
28. (Jr 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.
The Pulpit Commentary
As I have watched … so will I watch, etc. The allusion is to the twofold commission given to the prophet (Jer_1:10), which was partly to pluck up and to destroy, partly to build and to plant. Jehovah has hitherto been "watchful" (another point of contact with Jer_1:1-19.; see on Jer_1:12) over the fulfilment of the destructive prophecies; he will now be equally zealous for that of the promises of regeneration.
As I have watched … so will I watch, etc. The allusion is to the twofold commission given to the prophet (Jer_1:10), which was partly to pluck up and to destroy, partly to build and to plant. Jehovah has hitherto been "watchful" (another point of contact with Jer_1:1-19.; see on Jer_1:12) over the fulfilment of the destructive prophecies; he will now be equally zealous for that of the promises of regeneration.
29In those days they shall say no more, The fathers have eaten a sour grape, and the children’s teeth are set on edge.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
Have eaten a sour grape; rather, sour grapes. The prophet (like Ezekiel, Eze_18:1-32.) condemns the use of this proverb, and declares that the sinner is the artificer of his own ruin. At first sight, it may seem as if Jeremiah opposes the second commandment, which describes how God "visits the iniquity of the fathers upon the children" (Exo_20:5). This, however, cannot really be, for he endorses this declaration later on (Jer_32:18). The fact is that he is not so much condemning the proverb, as the blasphemous application of it made by the Jews of his time. It is an eternal truth that sin perpetuates itself (except by the miracles of grace) in the children of transgressors, and intensified sin leads to intensified punishment. But the children of transgressors do not cease to be responsible for their own share in the sin;—this was the truth which Jeremiah's contemporaries ignored. He does not deny the solidarity of the family or the race,but he superadds the neglected truth of the special responsibility of the individual. This is one among many evidences of the deepening sense of individual life in the later period of the Jewish monarchy. (A somewhat different view is offered by Delitzsch, 'Messianic Prophecies,' § 50. According to him, Jeremiah looks forward to a time when the individual shall be liberated from the consequences of his solidarity with his race, and when personality shall be "invested with its rights." But can the individual be thus liberated?)
Have eaten a sour grape; rather, sour grapes. The prophet (like Ezekiel, Eze_18:1-32.) condemns the use of this proverb, and declares that the sinner is the artificer of his own ruin. At first sight, it may seem as if Jeremiah opposes the second commandment, which describes how God "visits the iniquity of the fathers upon the children" (Exo_20:5). This, however, cannot really be, for he endorses this declaration later on (Jer_32:18). The fact is that he is not so much condemning the proverb, as the blasphemous application of it made by the Jews of his time. It is an eternal truth that sin perpetuates itself (except by the miracles of grace) in the children of transgressors, and intensified sin leads to intensified punishment. But the children of transgressors do not cease to be responsible for their own share in the sin;—this was the truth which Jeremiah's contemporaries ignored. He does not deny the solidarity of the family or the race,but he superadds the neglected truth of the special responsibility of the individual. This is one among many evidences of the deepening sense of individual life in the later period of the Jewish monarchy. (A somewhat different view is offered by Delitzsch, 'Messianic Prophecies,' § 50. According to him, Jeremiah looks forward to a time when the individual shall be liberated from the consequences of his solidarity with his race, and when personality shall be "invested with its rights." But can the individual be thus liberated?)
30But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge.
Jamieson-Fausset-Brown
30. (Ga 6:5, 7).
30. (Ga 6:5, 7).
The New Covenant
★31Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah:
Jamieson-Fausset-Brown
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 (Jr 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).
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 (Jr 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).
32Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD:
Jamieson-Fausset-Brown
32. Not ... the covenant that I made with ... fathers--the Old Testament covenant, as contrasted with our gospel covenant (He 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 (Jr 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 Jr 3:14; Ho 2:7, 8). But the Septuagint, Syriac, and St. Paul (He 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.
32. Not ... the covenant that I made with ... fathers--the Old Testament covenant, as contrasted with our gospel covenant (He 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 (Jr 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 Jr 3:14; Ho 2:7, 8). But the Septuagint, Syriac, and St. Paul (He 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.
The Pulpit Commentary
The new covenant. A prophecy which stands out from the rest of Jeremiah by its evangelical character, in which it strongly reminds us of parts of the second half of Isaiah. The doctrine of the covenant is "the thread which binds together the hopes and the fears of the prophet, his certainty of coming woe, his certainty of ultimate blessing." A covenant was granted of old, but that covenant had on man's side been broken. Still "the gifts and calling of God are not to be retracted" (Rom_11:29); and Jeremiah felt that the very nature of God guaranteed the renewal of the covenant on a new basis. "Covenant" is, no doubt, an unfortunate rendering. The Hebrew word so rendered means, primarily, a decision or appointment, and there is a whole group of passages in the Old Testament which requires this meaning (see the present writer's note, in 'The Prophecies of Isaiah,' on Isa_42:6). We retain it, however, as that with which the reader is familiar, and only remind him that God is everything, and man nothing, in fixing the terms of the transaction. The characteristics of the new covenant are three:
(1) The relation between God and his people is protected from all risk by God himself making the people what he would have them be.
(2) "Whereas, in the case of the old, the law of duty was written on tables of stone, in the ease of the new the law is to be written on the heart; whereas, under the old, owing to the ritual character of the worship, the knowledge of God and his will was a complicated affair, in which men generally were helplessly dependent on a professional class, under the new, the worship of God would be reduced to the simplest spiritual elements, and it would be in every man's power to know God at first hand, the sole requisite for such knowledge as would then be required being a pure heart." And
(3) "whereas, under the old, the provisions for the cancelling of sin were very unsatisfactory, and utterly unfit to perfect the worshipper as to conscience, by dealing thoroughly with the problem of guilt, under the new God would grant to his people a real, absolute, and perennial forgiveness, so that the abiding relation between him and them should be as if sin had never existed". Comp. the abolition of the ark indicated in Jer_3:16.—The inspired author of Hebrews tells us (Heb_8:6-13), speaking generally, that this promise delivered through Jeremiah was fulfilled in the gospel. But it must be remembered that the gospel has not yet taken form outwardly, except in a comparatively meagre sense. If the Jews as a nation (that is, the better part or kernel of Israel) should embrace the gospel, not necessarily in the logical expression familiar to the West, but in its essential facts and truths, we should see quite another embodiment of the promise, and feel the spiritual impulse in ourselves as we have not yet done. It seems appropriate, in conclusion, to quote a finely expressed passage from De Quincey's exposition of the New Testament term μετάνοια. Without pledging ourselves to the absolute correctness of his explanation of that word, his language may be well applied to Jeremiah's prophecy. "What would have been thought of any prophet, if he should have promised to transfigurate the celestial mechanics; if he had said, 'I will create a new pole star, a new zodiac, and new laws of gravitation;' briefly, 'I will make new earth and new heavens'? And yet a thousand times more awful it was to undertake the writing Of new laws upon the spiritual conscience of man."
Although I was an husband unto them. The translation of the Septuagint κἀγὼ ἠμέλησα αὐτῶν, is undoubtedly wrong, though adopted for consistency's sake by the author of Heb_8:9. The phrase is the same as in Jer_3:14, where even the Septuagint has ἐγὼ κατακυριεύσω ὑμῶν
The new covenant. A prophecy which stands out from the rest of Jeremiah by its evangelical character, in which it strongly reminds us of parts of the second half of Isaiah. The doctrine of the covenant is "the thread which binds together the hopes and the fears of the prophet, his certainty of coming woe, his certainty of ultimate blessing." A covenant was granted of old, but that covenant had on man's side been broken. Still "the gifts and calling of God are not to be retracted" (Rom_11:29); and Jeremiah felt that the very nature of God guaranteed the renewal of the covenant on a new basis. "Covenant" is, no doubt, an unfortunate rendering. The Hebrew word so rendered means, primarily, a decision or appointment, and there is a whole group of passages in the Old Testament which requires this meaning (see the present writer's note, in 'The Prophecies of Isaiah,' on Isa_42:6). We retain it, however, as that with which the reader is familiar, and only remind him that God is everything, and man nothing, in fixing the terms of the transaction. The characteristics of the new covenant are three:
(1) The relation between God and his people is protected from all risk by God himself making the people what he would have them be.
(2) "Whereas, in the case of the old, the law of duty was written on tables of stone, in the ease of the new the law is to be written on the heart; whereas, under the old, owing to the ritual character of the worship, the knowledge of God and his will was a complicated affair, in which men generally were helplessly dependent on a professional class, under the new, the worship of God would be reduced to the simplest spiritual elements, and it would be in every man's power to know God at first hand, the sole requisite for such knowledge as would then be required being a pure heart." And
(3) "whereas, under the old, the provisions for the cancelling of sin were very unsatisfactory, and utterly unfit to perfect the worshipper as to conscience, by dealing thoroughly with the problem of guilt, under the new God would grant to his people a real, absolute, and perennial forgiveness, so that the abiding relation between him and them should be as if sin had never existed". Comp. the abolition of the ark indicated in Jer_3:16.—The inspired author of Hebrews tells us (Heb_8:6-13), speaking generally, that this promise delivered through Jeremiah was fulfilled in the gospel. But it must be remembered that the gospel has not yet taken form outwardly, except in a comparatively meagre sense. If the Jews as a nation (that is, the better part or kernel of Israel) should embrace the gospel, not necessarily in the logical expression familiar to the West, but in its essential facts and truths, we should see quite another embodiment of the promise, and feel the spiritual impulse in ourselves as we have not yet done. It seems appropriate, in conclusion, to quote a finely expressed passage from De Quincey's exposition of the New Testament term μετάνοια. Without pledging ourselves to the absolute correctness of his explanation of that word, his language may be well applied to Jeremiah's prophecy. "What would have been thought of any prophet, if he should have promised to transfigurate the celestial mechanics; if he had said, 'I will create a new pole star, a new zodiac, and new laws of gravitation;' briefly, 'I will make new earth and new heavens'? And yet a thousand times more awful it was to undertake the writing Of new laws upon the spiritual conscience of man."
Although I was an husband unto them. The translation of the Septuagint κἀγὼ ἠμέλησα αὐτῶν, is undoubtedly wrong, though adopted for consistency's sake by the author of Heb_8:9. The phrase is the same as in Jer_3:14, where even the Septuagint has ἐγὼ κατακυριεύσω ὑμῶν
★33But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.
Jamieson-Fausset-Brown
33. will be their God--(Jr 32:38).
33. will be their God--(Jr 32:38).
The Pulpit Commentary
After those days; i.e. after they have fully come; not, after they are over. I will put my law, etc. Of course, not the Pentateuch, but the principles of which the rules in the Pentateuch were the temporary application. It is not here denied that there were, or might be, some under the Old Testament dispensation who had the Divine Law in their heart (see some of the psalms), but speaking of the people as a whole, it must be said that the Law was an external dictator rather than a bosom friend, a mechanical rule rather than a λόγος ἴμφυτος (Jas_1:21).
On this verse, see note on the paragraph.
After those days; i.e. after they have fully come; not, after they are over. I will put my law, etc. Of course, not the Pentateuch, but the principles of which the rules in the Pentateuch were the temporary application. It is not here denied that there were, or might be, some under the Old Testament dispensation who had the Divine Law in their heart (see some of the psalms), but speaking of the people as a whole, it must be said that the Law was an external dictator rather than a bosom friend, a mechanical rule rather than a λόγος ἴμφυτος (Jas_1:21).
On this verse, see note on the paragraph.
★34And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.
Jamieson-Fausset-Brown
34. True, specially of Israel (Is 54:13); secondarily, true of believers (Joh 6:45; 1Co 2:10; 1Jo 2:20).
forgive ... iniquity ... remember ... no more--(Jr 33:8; 50:20; Mi 7:18); applying peculiarly to Israel (Ro 11:27). Secondarily, all believers (Ac 10:43).
34. True, specially of Israel (Is 54:13); secondarily, true of believers (Joh 6:45; 1Co 2:10; 1Jo 2:20).
forgive ... iniquity ... remember ... no more--(Jr 33:8; 50:20; Mi 7:18); applying peculiarly to Israel (Ro 11:27). Secondarily, all believers (Ac 10:43).
The Ordinances of Heaven and Earth as Pledges
35Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts is his name:
Jamieson-Fausset-Brown
35. divideth ... sea when ... waves ... roar ... Lord of hosts ... name--quoted from Is 51:15, the genuineness of which passage is thus established on Jeremiah's authority.
35. divideth ... sea when ... waves ... roar ... Lord of hosts ... name--quoted from Is 51:15, the genuineness of which passage is thus established on Jeremiah's authority.
The Pulpit Commentary
Guarantee of Israel's national continuance. A marvellous promise, in the face of the Babylonian Captivity.
The ordinances of the moon; i.e. the moon in its appointed changes (comp. Jer_33:23). Which divideth the sea when, etc.; rather, which stirreth up the sea, so that, etc. This is one of the points of content Jeremiah with the latter part of Isaiah (see Isa_51:17; and comp. Job_26:12).
Guarantee of Israel's national continuance. A marvellous promise, in the face of the Babylonian Captivity.
The ordinances of the moon; i.e. the moon in its appointed changes (comp. Jer_33:23). Which divideth the sea when, etc.; rather, which stirreth up the sea, so that, etc. This is one of the points of content Jeremiah with the latter part of Isaiah (see Isa_51:17; and comp. Job_26:12).
36If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever.
Jamieson-Fausset-Brown
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 Jr 33:20; Psa 148:6; Is 54:9, 10).
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 Jr 33:20; Psa 148:6; Is 54:9, 10).
37Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD.
Jamieson-Fausset-Brown
37. (Compare Jr 33:22).
for all that they have done--namely, all the sins. God will regard His own covenant promise, rather than their merits.
37. (Compare Jr 33:22).
for all that they have done--namely, all the sins. God will regard His own covenant promise, rather than their merits.
The Pulpit Commentary
Thus edith the Lord. "It is not without meaning that the prophet so frequently repeats: 'Thus saith the Lord.' This formed the Α and Ω; his word was the sole ground of hope for Israel. Apart from it, despair was as reasonable as now it was unreasonable" (Hengstenberg).
Thus edith the Lord. "It is not without meaning that the prophet so frequently repeats: 'Thus saith the Lord.' This formed the Α and Ω; his word was the sole ground of hope for Israel. Apart from it, despair was as reasonable as now it was unreasonable" (Hengstenberg).
38Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner.
Jamieson-Fausset-Brown
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).
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).
The Pulpit Commentary
The connection is not very clear. The main point of these verses is that Jerusalem, when rebuilt, shall be altogether "the Lord's." Its circumference shall even be extended with the single object of including spots at present unclean, but then to become holy like the rest of the city. According to Hengstenberg and Keil, Jerusalem is here a figure of the kingdom of God in the latter days.
The tower of Hananeel. This lay at the northeast corner of the city (Neh_3:1; Neh_12:39). The gate of the corner. At the north, west corner (2Ki_14:13; 2Ch_26:9). Both this and the tower of Hananeel are mentioned together again in the prophecy of the glorification of Jerusalem, in Zec_14:10.
The connection is not very clear. The main point of these verses is that Jerusalem, when rebuilt, shall be altogether "the Lord's." Its circumference shall even be extended with the single object of including spots at present unclean, but then to become holy like the rest of the city. According to Hengstenberg and Keil, Jerusalem is here a figure of the kingdom of God in the latter days.
The tower of Hananeel. This lay at the northeast corner of the city (Neh_3:1; Neh_12:39). The gate of the corner. At the north, west corner (2Ki_14:13; 2Ch_26:9). Both this and the tower of Hananeel are mentioned together again in the prophecy of the glorification of Jerusalem, in Zec_14:10.
39And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath.
Jamieson-Fausset-Brown
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].
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].
The Pulpit Commentary
Over against it upon the hill Gareb; rather, straight forward unto the hill Gareb. The hill of Gareb is not mentioned elsewhere; its meaning is probably "Leper's Hill." It must, of course, have been outside the city, and may be identified (after Schleussner and Hitzig) with "the fourth hill, which is called Bezetha" (Josephus, 'De Bell. Jud.,' 5.4, 2). To Goath; rather, to Goah. But the reading of the Peshito, "to Gibeah," should probably be adopted.
Over against it upon the hill Gareb; rather, straight forward unto the hill Gareb. The hill of Gareb is not mentioned elsewhere; its meaning is probably "Leper's Hill." It must, of course, have been outside the city, and may be identified (after Schleussner and Hitzig) with "the fourth hill, which is called Bezetha" (Josephus, 'De Bell. Jud.,' 5.4, 2). To Goath; rather, to Goah. But the reading of the Peshito, "to Gibeah," should probably be adopted.
40And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever.
Jamieson-Fausset-Brown
40. valley of ... dead--Tophet, where the bodies of malefactors were cast (Is 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).
40. valley of ... dead--Tophet, where the bodies of malefactors were cast (Is 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).
The Pulpit Commentary
The southern boundary of the city. The whole valley of the dead bodies, and of the ashes; rather,… even the dead bodies and the ashes. It is assumed by most that Jeremiah means the valley of Hinnom, which, after its defilement by Josiah (2Ki_23:10), had become a receptacle of rubbish and offal. It is, however, against this view that the word for "valley" is not gai (elsewhere connected with Hinnom), but emek, i.e. "deep lying plain." The "dead bodies" are the corpses of men and animals, destroyed by the judgment of God, and lying unburied; but where, seems uncertain. Ashes. Wood ashes are not here meant, but those of flesh and fat, which remained after the burning of a sacrificial victim (see Le Jer_1:16; and comp. Jer_4:12). The horse gate. Mentioned in Neh_3:28. Holy unto the Lord. The unclean spots in the neighbourhood having been transformed. The expression reminds us of Exo_28:36 (the legend on the forefront of the high priest's mitre).
The southern boundary of the city. The whole valley of the dead bodies, and of the ashes; rather,… even the dead bodies and the ashes. It is assumed by most that Jeremiah means the valley of Hinnom, which, after its defilement by Josiah (2Ki_23:10), had become a receptacle of rubbish and offal. It is, however, against this view that the word for "valley" is not gai (elsewhere connected with Hinnom), but emek, i.e. "deep lying plain." The "dead bodies" are the corpses of men and animals, destroyed by the judgment of God, and lying unburied; but where, seems uncertain. Ashes. Wood ashes are not here meant, but those of flesh and fat, which remained after the burning of a sacrificial victim (see Le Jer_1:16; and comp. Jer_4:12). The horse gate. Mentioned in Neh_3:28. Holy unto the Lord. The unclean spots in the neighbourhood having been transformed. The expression reminds us of Exo_28:36 (the legend on the forefront of the high priest's mitre).
THE HOLY BIBLE
Jeremiah
Chapter 31
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105