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This chapter goes on with the good words and comfortable words which we had in the chapter before, for the encouragement of the captives, assuring them that God would in due time restore them or their children to their own land, and make them a great and happy nation again, especially by sending them the Messiah, in whose kingdom and grace many of these promises were to have their full accomplishment. I. They shall be restored to peace and honour, and joy and great plenty, Jer 31:1-14. II. Their sorrow for the loss of their children shall be at an end, Jer 31:15-17. III. They shall repent of their sins, and God will graciously accept them in their repentance, Jer 31:18-20. IV. They shall be multiplied and increased, both their children and their cattle, and not be cut off and diminished as they had been, Jer 31:21-30. V. God will renew his covenant with them, and enrich it with spiritual blessings, Jer 31:31-34. VI. These blessings shall be secured to theirs after them, even to the spiritual seed of Israel for ever, Jer 31:35-37. VII. As an earnest of this the city of Jerusalem shall be rebuilt, Jer 31:38-40. These exceedingly great and precious promises were firm foundations of hope and full fountains of joy to the poor captives; and we also may apply them to ourselves and mix faith with them.

This chapter continues the subject of the preceding in a beautiful vision represented at a distant period. God is introduced expressing his continual regard for Israel, and promising to restore them to their land and liberty, Jeremiah 31:1-5. Immediately heralds appear, proclaiming on Mount Ephraim the arrival of the great year of jubilee, and summoning the people to gather unto Zion, Jeremiah 31:6. Upon which God resumes the speech; and makes such gracious promises both of leading them tenderly by the way, and making them happy in their own land, that all the nations of the world are called upon to consider with deep attention this great salvation, Jeremiah 31:7-14. The scene is then diversified by a very happy invention. Rachel, the another of Joseph and Benjamin, is represented as risen from her tomb, in a city of Benjamin near Jerusalem, looking about for her children, and bitterly lamenting their fate, as none of them are to be seen in the land of their fathers, Jeremiah 31:15. But she is consoled with the assurance that they are not lost, and that they shall in due time be restored, Jeremiah 31:16, Jeremiah 31:17. To this another tender and beautiful scene immediately succeeds. Ephraim, (often put for the Ten tribes), comes in view. He laments his past errors, and expresses the most earnest desires of reconciliation; upon which God, as a tender parent, immediately forgives him, Jeremiah 31:18-20. The virgin of Israel is then directed to prepare for returning home, Jeremiah 31:21, Jeremiah 31:22; and the vision closes with a promise of abundant peace and security to Israel and Judah in the latter days, Jeremiah 31:23-26. The blessed condition of Israel under the Messiah's reign is then beautifully contrasted with their afflicted state during the general dispersion, Jeremiah 31:27, Jeremiah 31:28. In the remaining part of the chapter the promises to the posterity of Jacob of the impartial administration of justice, increasing peace and prosperity, the universal diffusion of righteousness, and stability in their own land after a general restoration in Gospel tines, are repeated, enlarged on, and illustrated by a variety of beautiful figures, Jeremiah 31:29-40.

Dr. Blayney has introduced this and the preceding chapter with the following excellent observations: -

"There are many prophecies," says he, "in various parts of the Old Testament, which announce the future restoration of Israel to their own land, and the complete re-establishment of both their civil and religious constitution in the latter days, meaning the times of the Gospel dispensation. These two chapters contain a prophecy of this kind; which must necessarily be referred to these times, because it points out circumstances which certainly were not fulfilled at the return of the Jews from the Babylonish captivity, nor have hitherto had their completion. For the people who returned from Babylon were the people of Judah only, who had been carried away captive by Nebuchadnezzar; but here it is foretold, that not only should the captivity of Judah be restored, but the captivity of Israel also, meaning those ten tribes which were carried away before, by Shalmaneser king of Assyria; and who still remain in their several dispersions, having never returned, in a national capacity at least, to their own land, whatever some few individuals have done. But the terms of the prophecy entitle us to expect, not an obscure and partial, but a complete and universal, restoration; when God will manifest himself, as formerly, the God and Patron of all the families of Israel, and not of a few only. Again it is promised that, after this restoration, they should no more fall under the dominion of foreigners, but be governed by princes and magistrates of their own nation, independently of any but God, and David their king. But this was not the case with the Jews who returned from Babylon. They then indeed had a leader, Zerubbabel, one of their own nation, and also of the family of David; but both the nation and their leader continued still in a state of vassalage, and the most servile dependence upon the Persian monarchy. And when the Grecian monarchy succeeded, they changed their masters only, but not their condition; till at length under the Asmonean princes they had for a while an independent government of their own, but without any title to the name of David. At last they fell under the Roman yoke; since which time their situation has been such as not to afford the least ground to pretend that the promised restoration has yet taken place. It remains therefore to be brought about in future under the reign of the Messiah, emphatically distinguished by the name of David; when every particular circumstance predicted concerning it will no doubt be verified by a distinct and unequivocal accomplishment. There is no particular date annexed to this prophecy, whereby to ascertain the precise time of its delivery. But it may not unreasonably be presumed to have followed immediately after the preceding one in which the restoration of the people from their Babylonish captivity is in direct terms foretold. From hence the transition is natural and easy to the more glorious and general restoration which was to take place in a more distant period, and was designed for the ultimate object of the national hopes and expectations. Both events are frequently thus connected together in the prophetic writings; and perhaps with this design, that when that which was nearest at hand should be accomplished, it might afford the clearest, and strongest, and most satisfactory kind of evidence that the latter, how remote soever its period, would in like manner be brought about by the interposition of Providence in its due season. But though this prophecy relates wholly to one single subject, it seems naturally to divide itself into three distinct parts.

The first part, after a short preface, in which the prophet is required to commit to writing the matters revealed to him, commences with representing, in a style of awe and energy, the consternation and distress which, in some future day of visitation, should fall upon all nations, preparatory to the scene of Jacob's deliverance, Jeremiah 30:5-9. Israel is encouraged to confide in the Divine assurance of restoration and protection, Jeremiah 30:10, Jeremiah 30:11. He is prepared previously to expect a severe chastisement for the multitude of his sins; but consoled with the prospect of a happy termination, Jeremiah 30:12-17. This is followed by an enumeration at large of the blessings and privileges to which the Jews should be restored upon their re-admission into God's favor, Jeremiah 30:18-22. Again, however, it is declared that the anger of Jehovah would not subside till his purposed vengeance against the wicked should have been fully executed; and then, but not till then, an entire reconciliation would take place between him and all the families of Israel, Jeremiah 30:23, Jeremiah 31:1.

The second part of this prophecy begins chap. Jeremiah 31:2, and is marked by a sudden transition to a distant period of time, represented in a vision, and embellished with a variety of beautiful scenes and images. God announces the renewal of his ancient love for Israel; and promises, in consequence thereof, a speedy restoration of their former privileges and happiness, Jeremiah 31:2-5. Already the heralds have proclaimed on Mount Ephraim the arrival of the joyful day; they summon the people to re-assemble once more in Zion; and promulge by special command the glad tidings of salvation which God had accomplished for them. God himself declares his readiness to conduct home the remnant of Israel from all parts of their dispersion, to compassionate and relieve their infirmities, and to provide them with all necessary accommodations by the way, Jeremiah 31:6-9. The news is carried into distant lands; and the nations are summoned to attend to the display of God's power and goodness in rescuing his people from their stronger enemies, and in supplying them after their return with all manner of good things to the full extent of their wants and desires, Jeremiah 31:10-14. Here the scene changes; and two new personages are successively introduced, in order to diversify the same subject, and to impress it more strongly. Rachel first; who is represented as just risen from the grave, and bitterly bewailing the loss of her children; for whom she anxiously looks about, but none are to be seen. Her tears are dried up; and she is consoled with the assurance that they are not lost for ever, but shall in time be brought back to their ancient borders, Jeremiah 31:15-17. Ephraim comes next. He laments his past undutifulness with great contrition and penitence, and professes an earnest desire of amendment. These symptoms of returning duty are no sooner discerned in him, than God acknowledges him once more as a darling child and resolves with mercy to receive him, Jeremiah 31:18-20. The virgin of Israel is then earnestly exhorted to hasten the preparations for their return; and encouraged with having the prospect of a signal miracle wrought in her favor, Jeremiah 31:21, Jeremiah 31:22. And the vision closes at last with a promise that the Divine blessing should again rest upon the land of Judah; and that the men of Judah should once more dwell there, cultivating it according to the simplicity of ancient institutions, and fully discharged from every want, Jeremiah 31:23-26. In the third part, by way of appendix to the vision, the following gracious promises are specifically annexed: That God would in time to come supply all the deficiencies of Israel and Judah; and would be as diligent to restore as he had ever been to destroy them; and would not any more visit the offenses of the fathers upon the children, Jeremiah 31:27-30. That he would make with them a better covenant than he had made with their forefathers, Jeremiah 31:31-34. That they should continue his people by an ordinance as firm and as lasting as that of the heavens, Jeremiah 31:35-37. And that Jerusalem should again be built, enlarged in its extent, and secure from future desolation, Jeremiah 31:38-40."

INTRODUCTION TO Jeremiah 31

This chapter is connected with the former, respects the same times, and is full of prophecies and promises of spiritual blessings; of the coming of Christ; of the multiplication of his people, and the increase of their joy; of the conversion of the Gentiles; of the covenant of grace; and of the stability of the saints. It begins with the principal promise of the covenant, confirmed by past experience, of divine goodness, and with a fresh declaration of God's everlasting love, Jeremiah 31:1; an instance of which would appear, in planting vines or churches in Samaria, the metropolis of Ephraim or the ten tribes, under the ministry of the apostles, the watchmen, on Mount Ephraim; whereby the Israel of God would be built, beautified, and made to rejoice, Jeremiah 31:4; yea, it would be matter of joy to all that heard of it; since, notwithstanding distance and other difficulties, a great number should come to Christ, and to his church, drawn by the Father's love to them, and as owing to the relation he stands in to them, Jeremiah 31:7; redemption out of the hands of Satan, and every spiritual enemy, must be published among the Gentiles; which would cause great joy, and give great satisfaction to the priests and people of the Lord, expressed by various metaphors, Jeremiah 31:10; and though, upon the birth of the Redeemer, there would be an event, which might tend to damp the joy of saints on account of it, the murder of the infants at Bethlehem; yet some things are said to encourage faith, hope, and joy, and to abate sorrow and weeping, Jeremiah 31:15; Ephraim's affliction, and behaviour under it, his repentance and reception, are recorded, Jeremiah 31:18; backsliding Israel are called upon to return, in consideration of the birth of the Messiah, Jeremiah 31:21; the happy and flourishing estate of the people of God is promised; all which were made known to the prophet by a dream in the night, Jeremiah 31:23; and fresh promises are made, that the Lord would do them good, and not punish the children for their fathers' sins, but everyone for their own, Jeremiah 31:28; and then an account is given of the new covenant of grace, as distinct from the old, and of the articles of it; the inscription of the law in the heart, spiritual knowledge of the Lord, and remission of sin, Jeremiah 31:31; then follow assurances of the everlasting continuance of the true Israel and church of God, Jeremiah 31:35; and the chapter is concluded with a promise of rebuilding the city of Jerusalem, and of the holiness of it, and of its abiding for ever, Jeremiah 31:38.

Chs. 30–33

Hitherto the general tone of Jeremiah’s prophecies has been gloomy. Any gleams of brightness that have from time to time appeared (e.g. Jeremiah 3:14, Jeremiah 16:14 f., Jeremiah 23:3), even if we may assume them to have come from the prophet’s own mouth, have borne but a very small proportion to the long stretches of melancholy foreboding and stern declaration of coming punishment, which have formed the gist of his prophecies. In chs. 30–33 we have a marked change in this respect, and the whole tone here is that of hope. As regards the component parts and dates of the chs. see notes below. We may divide the whole prophecy into three parts. (i) “The triumphal hymn of Israel’s salvation” (Hengst.), 30, 31. (ii) The purchase by Jeremiah of a field in Anathoth with an explanation of the significance of this act, 32. (iii) Promise of restoration of the nation with renewed glory conferred on the house of David and the Levitical priesthood, 33.

Chs. Jeremiah 30:1 to Jeremiah 31:40. Promises of national restoration

These chs. form an interruption to the mainly biographical portion of the Book, which otherwise runs on, with short breaks, from ch. 26 to ch. 44 inclusive, while here we have prophetic utterances only. The two chs. form a closely connected whole, and deal with the future of Israel and Judah. Moreover, their subject-matter in its order of thought is evidently arranged with care. Graf, developing hints given by Ewald, and pointing to the prophetic custom illustrated in Hosea, Joel, Amos, and Micah, of closing with a brighter picture and with Messianic hopes, holds these chs. to be the corresponding conclusion of Jeremiah’s Roll as published in its second edition (Jeremiah 36:32). He finds a close link in turns of expression with ch. 3 and other earlier parts of the Book, and so dates these chs. in Jehoiakim’s reign. To this Co. objects that the chs. are composed from a later standpoint, and that they assume the destruction of Jerusalem and the commencement of the exile to have taken place already. He is supported by Du. and Gi. in holding that we have here certain genuine utterances of Jeremiah (e.g. all three agree in accepting Jeremiah 31:2-5; Jeremiah 31:15-20) with much amplification by later hands. Thus Gi. calls the section a “mosaic,” made up, as much of it is, from various passages of Jeremiah and other prophets. The main disagreement among these three commentators is in the case of the very important and striking passage, Jeremiah 31:31-34, which is given up, though very reluctantly, by Du., but retained by the others (see further in notes on that passage). Movers, de Wette, and Hitzig led the way in breaking up the chs. into their component parts. Further, however, they were for attributing the post-Jeremianic parts to the authorship of the second Isaiah, a view which Graf energetically and successfully combated. Stade and Smend went further, maintaining that the whole is post-exilic.

Accepting the view that the date of composition was subsequent to the final overthrow of Jerusalem, and that we have here genuine prophecies of Jeremiah, more or less overlaid with additional matter, we may still enquire why these two chs. of encouragement and hope were interposed in the course of the narrative portion (chs. 26–44) at this point. The answer seems to be (so Co.) that the insertion here was suggested to the compiler as suitable not only by the words in Jeremiah 29:32 (“the good that I will do unto my people”), but by the whole tenor of that ch., as forecasting a future rich in comfort and in the favour of God. A further reason may be that ch. 29 formed a fitting transition, as being itself a combination of prophecy and narrative.

Two points emerge from the discussion as fairly established; (i) that ch. 31, but not ch. 30, contains a large amount of authentic matter, and (ii) that “the compiler felt that the prominence of Northern Israel [ch. 31] threw Judah into the background, and this largely accounts for the additions [ch. 30] which he made.” Pe.

We may summarize the whole section as follows. (i) ch. 30 Jeremiah 30:1-4. Jeremiah is bidden to write all the Lord’s words in a book, for Israel and Judah shall be brought back from captivity. (ii) Jeremiah 30:5-22. Terrors are coming on the world, but Jacob shall be delivered. Israel, though not left unpunished, need not fear the destruction that is coming on the nations. Bitter indeed are her pains by reason of her sins, but, as her despoilers have done to her, so shall it be done to them, while, with city rebuilt and under a ruler rejoicing in Jehovah’s favour, the people shall dwell in prosperity and peace. (iii) Jeremiah 30:23-24. Jehovah shall be fully avenged on the wicked. This will be evident to His people in the end. (iv) ch. 31 Jeremiah 31:1-9. The Northern tribes shall again find favour and Samaria shall be re-inhabited: there follows a vivid picture of the return journey. (v) Jeremiah 31:10-14. Announcement of this restoration to the nations. (vi) Jeremiah 31:15-22. Rachel, lamenting from her grave near Ramah her banished children, is addressed in words of comfort: Ephraim’s penitential mood is welcomed with affection by the Lord; the virgin of Israel is summoned to address herself to the journey. (vii) Jeremiah 31:23-26. Judah also shall be brought back and shall inhabit Zion. (viii) Jeremiah 31:27-30. Jehovah will renew the youth of Israel and Judah; the sons shall no longer suffer for the sins of their progenitors. (ix) Jeremiah 31:31-34. The great prophecy of the New Covenant, whose principle shall be no code of outward ordinances, but an inly operating law, filling all with the knowledge of God. (x) Jeremiah 31:35-40. Israel shall be established in security as Jehovah’s people, and Jerusalem, extended beyond her former limits, shall be holy to the Lord for ever.

Jer 31:1-40.

CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER.

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

1. At the same time--"In the latter days"

(Jer 30:24).

the God of--manifesting My grace to

(Ge 17:7; Mt 22:32; Re 21:3).

all . . . Israel--not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled

(Ro 11:26).

At the same time - literally, At that time, i. e., "the latter day." mentioned in Jeremiah 30:24.

At the same time - This discourse was delivered at the same time with the former; and, with that, constitutes the Book which God ordered the prophet to write.

Will I be the God of all the families of Israel - I shall bring back the ten tribes, as well as their brethren the Jews. The restoration of the Israelites is the principal subject of this chapter.

At the same time, saith the Lord,.... The time of the Messiah, the Gospel dispensation, the latter days; when the Jews shall consider the prophecies of the Old Testament, and observe how they have been fulfilled in Jesus; and shall reflect upon their disbelief and rejection of him; and shall turn unto him, and serve the Lord their God, and David their king; see Jeremiah 30:9;

will I be the God of all the families of Israel; not of some few persons only, or of one of a city, and two of a family, but of every family; and this will be when "all Israel" shall be converted and saved, and a nation shall be born at once; then will God show himself to them as their covenant God, manifest his love to them, and bestow the blessings of his grace upon them:

and they shall be my people; behave as such to him; own him to be their God, and serve and worship him.