1Zu jener Zeit, ist SEIN Erlauten, werde ich zum Gott allen Sippschaften Jissraels, und sie werden mir zum Volk. 2So hat ER gesprochen: Gefunden hat Gunst in der Wüste das Volk, die dem Schwerte entrannen, - geh auf seinen Rastbefehl zu, Jissrael, 3fernher gibt sich ER mir zu sehen! - und mit Weltzeit-Liebe liebe ich dich, darum erstrecke ich dir die Huld. 4Wieder will ich dich erbauen, daß du auferbaut bist, Maid Jissrael, wieder schmückst du mit Pauken dich und fährst aus in der Spielenden Reigen, 5wieder pflanzest Weingärten du auf den Bergen Samarias, Pflanzer pflanzen und dürfen auch schon genießen. 6Ja, es west ein Tag, da rufen Wächter im Gebirg Efrajims: Macht euch auf, steigen wir den Zion hinan, zu IHM unserm Gott! 7Ja, so hat ER gesprochen: Jubelt Freude Jaakob zu, jauchzt den Weltstämmen zuhäupten, lassets hören, preiset, sprecht: Befreit hat ER sein Volk, den Überrest Jissraels! 8Wohlan, aus dem Nordland lasse ich sie kommen, hole zuhauf sie von den Flanken der Erde, unter ihnen Blinde und Lahme, Schwangre und Gebärende zumal, - eine große Versammlung, kehren hierher sie zurück. 9Mit Weinen werden sie kommen, mit Gnadenrufen leite ich sie, gängle sie zu Wasserbächen, auf ebenem Weg, darauf sie nicht straucheln. Denn zum Vater bin ich Jissrael worden, mein Erstling ist Efrajim. 10Weltstämme, hört SEINE Rede und meldets den Küsten der Ferne, sprecht: Der Jissrael worfelte, holt es zuhauf, hütets wie der Hirt seine Herde, 11denn abgegolten hat ER Jaakob, ihn gelöst aus des Stärkeren Hand. 12Sie kommen, jubeln auf der Zionshöhe, erstrahlen an SEINER Guttat, über Korn, über Most, über Glanzöl, über jungen Schafen und Rindern, wie ein erfrischter Garten ist ihre Seele geworden, fortan brauchen sie nicht zu schmachten. 13Dann freut die Maid sich im Reigen, Jünglinge und Alte zumal: Ich wandle ihre Trauer in Wonne, ich tröste sie, nach ihrem Gram erfreue ich sie. 14Der Priester Seele erfrische ich mit Mark, mein Volk sättigt sich meiner Guttat, ist SEIN Erlauten. 15So hat ER gesprochen: Eine Stimme ist in Rama zu hören, ein Wehgesang, ein Weinen der Bitternis. Rachel verweint sich um ihre Söhne, weigert, sich trösten zu lassen um ihre Söhne, ach, keiner ist da! 16So hat ER gesprochen: Wehre deiner Stimme das Weinen, deinen Augen die Träne, denn es west ein Lohn deinem Werk, ist SEIN Erlauten, aus dem Feindesland kehren sie heim, 17eine Hoffnung west deiner Zukunft, ist SEIN Erlauten, Söhne kehren in ihre Gemarkung. 18Gehört, gehört habe ich, wie sich schüttelnd Efrajim klagt: - Du hast mich gezüchtigt, und ich empfing die Zucht wie ein ungelehriges Stierkalb, kehren lasse mich nun, daß ich umkehren kann, DU bist ja mein Gott! 19Ja, nach meiner Abkehr habe ichs mir leidsein lassen, nachdem mir kundward, klatschte ich mich auf die Lende, ich schämte mich, ich war gar verzagt, denn meiner Frühe Schmach muß ich tragen. 20- Ist mir denn Efrajim ein so teurer Sohn oder ein Kind des Ergötzens?! Wie oft ich ja wider ihn rede, muß ich sein denken noch, denken. Drum wallt ihm mein Eingeweid zu, ich muß sein mich erbarmen, erbarmen, ist SEIN Erlauten. 21Stelle Meilensteine dir auf, setze Gemerke dir hin, richte dein Herz auf die Straße, den Weg, den du gegangen warst, kehre wieder, Maid Jissrael, kehre wieder zu diesen deinen Städten! 22Bis wann willst du dich spröde gehaben, abkehrige Tochter du! - Ein Neues ja schafft nun ER auf Erden: das Weib muß umwandeln den Mann. - 23So hat ER der Umscharte gesprochen, der Gott Jissraels: Noch wird man diese Rede sprechen im Land Jehuda, in seinen Städten, wann ich ihnen Wiederkehr kehren lasse: Segne dich ER, Wahrhaftigkeitstrift, Berg der Heiligkeit! 24Siedeln werden darin Jehuda und all seine Städte zumal, Bauern und die ziehn mit der Herde. 25Ja, die ermattete Seele erfrische ich, fülle alle schmachtende Seele. 26- Darüber heißts: Ich erwachte, ich sah mich um, da erst wurde süß mir mein Schlaf. - 27Wohlan, Tage kommen, ist SEIN Erlauten, da besame ich Haus Jissrael und Haus Jehuda mit Samen von Menschen und Samen von Vieh. 28Es soll geschehn: wie ich zeitig mich regte über ihnen, auszureuten, einzureißen, abzuschwenden, niederzuschleifen, böszutun, so will ich zeitig mich regen über ihnen, zu bauen, zu pflanzen, ist SEIN Erlauten. 29In jenen Tagen wird man nicht mehr sprechen: Väter aßen Herlinge, Söhnen werden Zähne stumpf. 30Sondern - um eigne Schuld stirbt der Mann - : jeder Mensch, der Herlinge ißt, dem werden stumpf die Zähne. 31Wohlan, Tage kommen, ist SEIN Erlauten, da schließe ich mit Haus Jissrael und mit Haus Jehuda einen neuen Bund. 32Nicht wie der Bund, den ich mit ihren Vätern geschlossen habe am Tag, als an der Hand ich sie faßte, sie aus dem Land Ägypten zu führen: daß sie selber diesen meinen Bund trennen konnten, - und war ichs doch, der sich ihrer bemeistert hatte, SEIN Erlauten. 33Denn dies ist der Bund, den ich mit dem Haus Jissrael schließe nach diesen Tagen, ist SEIN Erlauten: ich gebe meine Weisung in ihr Innres, auf ihr Herz will ich sie schreiben, so werde ich ihnen zum Gott, und sie, sie werden mir zum Volk. 34Und nicht brauchen sie mehr zu belehren jedermann seinen Genossen, jedermann seinen Bruder, sprechend: Erkennet IHN! Denn sie alle werden mich kennen, von ihren Kleinen bis zu ihren Großen, ist SEIN Erlauten. Denn ihren Fehl will ich ihnen verzeihen, ihrer Sünde nicht mehr gedenken. 35So hat ER gesprochen, der die Sonne zum Licht gibt bei Tag, nach Satzungen, Mond und Sterne zum Lichte bei Nacht, der das Meer emporwinkt, daß seine Wellen toben, sein Name ER der Umscharte: 36Könnten diese Gesetze mir vorm Antlitz je schwinden, ist SEIN Erlauten, dann nur könnte Jissraels Samen aufhören ein Stamm zu sein mir vorm Antlitz alletag. 37So hat ER gesprochen. Könnten gemessen je werden die Himmel droben, könnten durchspäht je werden die Erdgründe drunten, dann nur könnte ich verwerfen allen Samen Jissraels um alles, was sie getan haben, ist SEIN Erlauten. 38Wohlan, Tage kommen, ist SEIN Erlauten, da wird MIR die Stadt wiedererbaut vom Turm Chananel bis zu dem Ecktor, 39ihm gegenüber ausfährt die Meßschnur weiter zum Hügel Gareb, wendet sich hin nach Goa. 40Und all das Tal - die Äser und die Fettasche - , alle Fluren bis zum Bach Kidron, bis zur Ecke des Roßtors nach Osten, geheiligt ist das dann MIR, nie wird es gereutet, nie wird es geschleift in Weltzeit.
Jamieson Fausset Brown Bible Commentary 1 CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
At the same time--"In the latter days" (
Jer 30:24).
the God of--manifesting My grace to (
Gen 17:7;
Matt 22:32;
Rev 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 (
Rom 11:26).
2 Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them now in their exile; because His covenant is "everlasting" (
Jer 31:3), and changes not. The same argument occurs in
Hos 13:5,
Hos 13:9-
Hos 13:10;
Hos 14:4-
Hos 14:5,
Hos 14:8. Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in
Isa 40:3 called a "desert" (compare
Jer 50:12).
I went to cause him to rest--namely, in the pillar of cloud and fire, the symbol of God's presence, which went before Israel to search a resting-place (
Num 10:33;
Isa 63:14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (
Exod 33:14;
Deut 3:20;
Josh 21:44;
Ps 95:11;
Heb 3:11).
3 Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken!" God replies, Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in My counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (
Mal 1:2;
Rom 11:28-
Rom 11:29). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (
Jer 31:2), which refers to the olden times of Israel's history.
with loving kindness . . . drawn-- (
Hos 11:4). Rather, "I have drawn out continually My loving kindness toward thee." So
Ps 36:10, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So
Isa 44:21, "O Israel, thou shalt not be forgotten of Me."
4 I will build . . . thou shalt be built--The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (
Jer 33:7).
adorned with . . . tabrets-- (
1Sam 18:6). Or, "adorn thyself with thy timbrels"; used by damsels on occasions of public rejoicings (
Exod 15:20;
Judg 11:34). Israel had cast away all instruments of joy in her exile (
Ps 137:4).
dances--holy joy, not carnal mirth.
5 Samaria--the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine.
eat . . . as common--literally, "shall profane," that is, shall put to common use. For the first three years after planting, the vine was "not to be eaten of"; on the fourth year the fruit was to be "holy to praise the Lord withal"; on the fifth year the fruit was to be eaten as common, no longer restricted to holy use (
Lev 19:23-
Lev 19:25; compare
Deut 20:6;
Deut 28:30, Margin). Thus the idea here is, "The same persons who plant shall reap the fruits"; it shall no longer be that one shall plant and another reap the fruit.
6 The watchmen stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem ("Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (
Ezek 37:21-
Ezek 37:22).
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 (John 4:1-42; Acts 8:5-25).
7 The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (
Jer 31:1,
Jer 31:8), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare
Ps 102:13-
Ps 102:17, as to the connection of Israel's restoration with the prayers of His people (
Isa 62:1-
Isa 62:6).
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
Exod 19:5;
Ps 135:4;
Amos 6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.
8 north--Assyria, Media, &c. (see on
Jer 3:12;
Jer 3:18;
Jer 23:8).
gather from . . . coasts of . . . earth-- (
Ezek 20:34,
Ezek 20:41;
Ezek 34:13).
blind . . . lame, &c.--Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.
a great company--or, they shall return "in a great company" [MAURER].
9 weeping--for their past sins which caused their exile (
Ps 126:5-
Ps 126:6). Although they come with weeping, they shall return with joy (
Jer 50:4-
Jer 50:5).
supplications--(Compare
Jer 31:18-
Jer 31:19;
Jer 3:21-
Jer 3:25;
Zech 12:10). Margin translates "favors," as in
Josh 11:20;
Ezra 9:8; thus God's favors or compassions are put in opposition to the people's weeping; their tears shall be turned into joy. But English Version suits the parellelism best.
I will cause . . . to walk by . . . waters . . . straight way-- (
Isa 35:6-
Isa 35:8;
Isa 43:19;
Isa 49:10-
Isa 49:11). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually (
Matt 5:6;
John 7:37).
Ephraim--the ten tribes no longer severed from Judah, but forming one people with it.
my first-born-- (
Exod 4:22;
Hos 11:1;
Rom 9:4). So the elect Church (
2Cor 6:18;
Jas 1:18).
10 The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.
He that scattered will gather--He who scattered knows where to find Israel; He who smote can also heal.
keep--not only will gather, but keep safely to the end (
John 13:1;
John 17:11).
shepherd-- (
Isa 40:11;
Ezek 34:12-
Ezek 34:14).
11 ransomed . . . from . . . hand of . . . stronger--No strength of the foe can prevent the Lord from delivering Jacob (
Isa 49:24-
Isa 49:25).
12 height of Zion-- (
Ezek 17:23).
flow--There shall be a conflux of worshippers to the temple on Zion (
Isa 2:2;
Mic 4:1).
to the goodness of . . . Lord--(See
Jer 31:14). Beneficence, that is, to the Lord as the source of all good things (
Hos 3:5), to pray to Him and praise Him for these blessings of which He is the Fountainhead.
watered garden-- (
Isa 58:11). Not merely for a time, but continually full of holy comfort.
not sorrow any more--referring to the Church triumphant, as well as to literal Israel (
Isa 35:10;
Isa 65:19;
Rev 21:4).
13 young . . . old-- (
Zech 8:4-
Zech 8:5).
14 my goodness-- (
Jer 31:12).
15 Ramah--In Benjamin, east of the great northern road, two hours' journey from Jerusalem. Rachel, who all her life had pined for children (
Gen 30:1), and who died with "sorrow" in giving birth to Benjamin (
Gen 35:18-
Gen 35:19, Margin;
1Sam 10:2), and was buried at Ramah, near Beth-lehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of her sons, the Ephraimites. Ramah was the place where Nebuzara-dan collected all the Jews in chains, previous to their removal to Babylon (
Jer 40:1). God therefore consoles her with the promise of their restoration.
Matt 2:17-
Matt 2:18 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 (
Gen 42:13), does not apply so strictly to the exiles in Babylon as it does to the history of Messiah and His people--past, present, and future. So the words, "There is hope in thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at the resurrection, at the same time that literal Israel is to be restored. "They were not," in Hebrew, is singular; each was not: each mother at the Beth-lehem massacre had but one child to lament, as the limitation of age in Herod's order, "two years and under," implies; this use of the singular distributively (the mothers weeping severally, each for her own child), is a coincidence between the prophecy of the Beth-lehem massacre and the event, the more remarkable as not being obvious: the singular, too, is appropriate as to Messiah in His Egyptian exile, who was to be a leading object of Rachel's lamentation.
16 thy work--thy parental weeping for thy children [ROSENMULLER]. Thine affliction in the loss of thy children, murdered for Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again [CALVIN].
come again-- (
Hos 1:11).
17 hope in . . . end--All thy calamities shall have a prosperous issue.
18 Ephraim--representing the ten tribes.
bemoaning himself--The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (
Zech 12:10-
Zech 12:14).
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
Deut 32:15. Compare "stiff-necked,"
Acts 7:51;
Exod 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
Acts 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" (
Matt 11:29-
Matt 11:30).
turn thou me--by Thy converting Spirit (
Lam 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 (
John 6:44,
John 6:65; compare with
Isa 27:3;
1Pet 1:5;
Phil 1:6).
19 after that I was turned, I repented--Repentance in the full sense follows, not precedes, our being turned to God by God (
Zech 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 (
Acts 5:31).
instructed--made to learn by chastisement. God's Spirit often works through the corrections of His providence.
smote upon . . . thigh-- (
Ezek 21:12). A token of indignant remorse, shame, and grief, because of his past sin.
bear . . . reproach of . . . youth--"because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.
20 Is Ephraim my dear son? &c.--The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love" (
Jer 31:3) on Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (
Jer 31:18-
Jer 31:19), anticipating his return with prevenient grace and love. Compare
Luke 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
Gen 8:1;
Gen 30:22.
bowels . . . troubled for him-- (
Deut 32:36;
Isa 63:15;
Hos 11:8) --namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.
21 waymarks--pillars to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return.
highway-- (
Isa 35:8,
Isa 35:10).
22 go about--namely, after human helps (
Jer 2:18,
Jer 2:23,
Jer 2:36). Why not return immediately to me? MAURER translates, as in
Song 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 (
Hos 2:6-
Hos 2:7). MAURER, A woman shall protect (
Deut 32:10, Margin;
Ps 32:10) a man, that is, You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers (Augustine, &c.) almost unanimously interpreted it of the Virgin Mary compassing Christ in her womb. This view is favored:--(1) By the connection; it gives a reason why the exiles should desire a return to their country, namely, because Christ was conceived there. (2) The word "created" implies a divine power put forth in the creation of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the first Adam (
Luke 1:35;
Heb 10:5). (3) The phrase, "a new thing," something unprecedented; a man whose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of generation; one conceived by the Holy Ghost without man. (4) The specification "in the land" (not "earth," as English Version), namely, of Judah, where probably Christ was conceived, in Hebron (compare
Luke 1:39,
Luke 1:42,
Luke 1:44, with
Josh 21:11) or else in Nazareth, "in the territory" of Israel, to whom
Jer 31:5-
Jer 31:6,
Jer 31:15,
Jer 31:18,
Jer 31:21 refer; His birth was at Beth-lehem (
Mic 5:2;
Matt 2:5-
Matt 2:6). As the place of His nativity, and of His being reared (
Matt 2:23), and of His preaching (
Hag 2:7;
Mal 3:1), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5) The Hebrew for "woman" implies an individual, as the Virgin Mary, rather than a collection of persons. (6) The restoration of Israel is grounded on God's covenant in Christ, to whom, therefore, allusion is naturally made as the foundation of Israel's hope (compare
Isa 7:14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called,
Jer 31:21), that is, Israel and her sons at their final restoration, receiving Jesus as Messiah (
Zech 12:10). (7) The reference to the conception of the child Messiah accords with the mention of the massacre of "children" referred to in
Jer 31:15 (compare
Matt 2:17). (8) The Hebrew for "man" is properly "mighty man," a term applied to God (
Deut 10:17); and to Christ (
Zech 13:7; compare
Ps 45:3;
Isa 9:6) [CALOVIUS].
23 Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (
Ps 122:5-
Ps 122:8;
Isa 1:26), and of sacred worship ("holiness,"
Zech 8:3) on "Mount" Moriah.
24 Judah . . . cities . . . husbandmen . . . they with flocks--Two classes, Citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distinguished from its cities.
25 The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.
26 The words of Jeremiah: Upon this (or, By reason of this) announcement of a happy restoration, "I awaked" from the prophetic dream vouchsafed to me (
Jer 23:25) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in
Ps 90:5.
27 He shows how a land so depopulated shall again be peopled. God will cause both men and beasts in it to increase to a multitude (
Ezek 36:9-
Ezek 36:11;
Hos 2:23).
28 (
Jer 44:27). The same God who, as it were (in human language), was on the watch for all means to destroy, shall be as much on the watch for the means of their restoration.
29 In those days--after their punishment has. been completed, and mercy again visits them.
fathers . . . eaten . . . sour grape . . . children's teeth . . . on edge--the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (
Lam 5:7;
Ezek 18:2-
Ezek 18:3).
30 (
Gal 6:5,
Gal 6:7).
31 the days . . . new covenant with . . . Israel . . . Judah--The new covenant is made with literal Israel and Judah, not with the spiritual Israel, that is, believers, except secondarily, and as grafted on the stock of Israel (
Rom 11:16-
Rom 11:27). For the whole subject of the thirtieth and thirty-first chapters is the restoration of the Hebrews (
Jer 30:4,
Jer 30:7,
Jer 30:10,
Jer 30:18;
Jer 31:7,
Jer 31:10-
Jer 31:11,
Jer 31:23-
Jer 31:24,
Jer 31:27,
Jer 31:36). 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 (
Rom 11:27).
32 Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (
Heb 8:8-
Heb 8:12;
Heb 10:16-
Heb 10:17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (
Jer 31:33-
Jer 31:34;
Ezek 11:17-
Ezek 11:20), independent of any merit on their part (
Ezek 36:25-
Ezek 36:32; Eze. 37:1-28;
Ezek 39:29;
Joel 2:23-
Joel 2:28;
Zech 12:10;
2Cor 3:16).
took . . . by . . . hand-- (
Deut 1:31;
Hos 11:3).
although I was an husband--(compare
Jer 3:14;
Hos 2:7-
Hos 2:8). But the Septuagint, Syriac, and St. Paul (
Heb 8:9) translate, "I regarded them not"; and GESENIUS, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.
33 will be their God-- (
Jer 32:38).
34 True, specially of Israel (
Isa 54:13); secondarily, true of believers (
John 6:45;
1Cor 2:10;
1John 2:20).
forgive . . . iniquity . . . remember . . . no more-- (
Jer 33:8;
Jer 50:20;
Mic 7:18); applying peculiarly to Israel (
Rom 11:27). Secondarily, all believers (
Acts 10:43).
35 divideth . . . sea when . . . waves . . . roar . . . Lord of hosts . . . name--quoted from
Isa 51:15, the genuineness of which passage is thus established on Jeremiah's authority.
36 a nation--Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centuries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (compare
Jer 33:20;
Ps 148:6;
Isa 54:9-
Isa 54:10).
37 (Compare
Jer 33:22).
for all that they have done--namely, all the sins. God will regard His own covenant promise, rather than their merits.
38 tower of Hananeel--The city shall extend beyond its former bounds (
Neh 3:1;
Neh 12:39;
Zech 14:10).
gate of . . . corner-- (
2Kgs 14:13;
2Chr 26:9).
39 measuring-line-- (
Ezek 40:8;
Zech 2:1).
Gareb--from a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.
Goath--from a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [JUNIUS].
40 valley of . . . dead--Tophet, where the bodies of malefactors were cast (
Isa 30:33), south of the city.
fields . . . Kidron--so
2Kgs 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 (
2Kgs 11:16;
Neh 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 (
Joel 3:17,
Joel 3:20;
Rev 21:2,
Rev 21:10,
Rev 21:27).