Jeremiah 31

Chap. XXXI. ver. 2.—in the wilderness.] Though God, on the passage of the Israelites from Egypt, cut off many of them by the sword for their iniquities; some by the Amalekites, Exod. xvii. 8; some by the hands of their brethren, Exod. xxxi. 28; yet the survivors found grace, and were conducted by Him into the land of rest. God here parallels his future gracious purposes with his former merciful providences. Poole. 3. The Lord hath appeared of old unto me, &c. These words are spoken in the person of the Jewish nation. W. Lowth. They acknowledged God’s mercies in former times, that the Lord had indeed appeared of old unto her, but that now she seemed to be forgotten and despised. Wogan.

—for wheat, and for wine, &c.] The land of Canaan is every where described as “a land flowing with milk and honey, a land of wheat, vines, and milk.” The Prophets therefore, to give an idea of their new state, represent it as another Canaan, such as Canaan was painted to the Jews, at their coming out of Egypt. Bp. Chandler.

— and will be their God, &c.] Together with the promise of giving us such a measure of his grace and Holy Spirit, to influence and direct our hearts, that we shall be inclined of our own accord to do whatever He commands; God further promises, that then “He will be our God,” to bless, preserve, and keep us; and we “shall be his people,” his peculiar people, zealous of good works, of all such works as He hath set us to do: which that we may, He will give us a right knowledge of Himself and his holy will, so that we “shall all know him from the least to the greatest,” and all that He requires of us. And then He promises in the last place, that we being thus qualified by Him for it, He will forgive us all our sins, that He will look upon us no longer as guilty, but as just and righteous persons, and therefore fit to live with Him in glory: “for whom he justifieth, them he also glorifieth,” Rom. viii. 30. Bp. Beveridge.

34. And they shall teach no more every man his neighbour, &c. This passage is to be understood of that greater degree of light which the Gospel of Christ would bring into the world; not only a fuller discovery of Divine truth than the Gentiles were able by natural reason to acquire; but a clearer knowledge of God and heavenly things, than the ancient people of God had ever attained to under the dispensation of the law. Wogan.

— from the tower of Hanameel &c] See the plan of Jerusalem.

Ver. 3. For Zedekiah—had shut him up, saying, Wherefore dost thou prophesy, &c.] This refers to the prophecy recorded, chap. xxxiv. 2, &c.: the particulars there mentioned being in order of time before the occurrences related in this chapter. W. Lowth.

5. — there shall he be until I visit him. There shall he be until the time that I put an end to his captivity, by death. Bp. Holl. Or, till I visit him in his posterity, whom I will restore to their own country. So God tells Jacob, “I will go down with thee into Egypt, and I will also surely bring thee up again,” Gen. xlv. 4; which promise was made good to his posterity. W. Lowth.

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4. Again I will build thee, &c.] O Jerusalem, thou shalt be built again, and shalt have again minstrelsy and mirth within thy walls. O my Church, thou shalt be happily restored, and filled with true spiritual joy. Bp. Hall. — thou shalt again be adorned with thy tabrets.] That it was usual for the women of Israel to go forth with tabrets and dancing in times of publick rejoicing and festivity, see Exod. xv. 20; Judges xi. 34; 1 Sam. xviii. 6. These times were now to be renewed. Dr. Blayney.

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5.—plant vines upon the mountains of Samaria.] The mountains of Samaria were productive of good wines, as we see in the history of Abimelech, Judges ix. 27, and in the reproofs which the Prophets frequently address to the men of Ephraim, for being too much addicted to wine, Isa. xxviii. 1; Hos. x. 1, &c. Josephus and later travellers confirm the fact. Calmet. — shall eat them as common things.] After they have planted them, they shall eat the fruits thereof; according to the promise contained in the parallel texts, VOL. II. Isa. lxv. 21; Amos ix. 14; whereat God had threatened them as a curse, that when they had planted their vines, another should eat of the fruit, Deut. xxviii. 30. The original verb, translated, “eat them as common things,” alludes to that law, that forbade the fruit of any young trees to be eaten till the fifth year of their bearing, when the fruit was lawful or “common” for every one to eat: see the margin of the Bible upon Deut. xx. 6; xxviii. 30. W. Lowth.

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7.—the chief of the nations.] This term appears to be synonymous with Jacob or Israel, who, being the peculiar people of God, was thereby exalted to a preemnance above other nations. The privileges of primogeniture are asserted to belong to him, ver. 9; which is equivalent to calling him “the chief or head of the nations;” the first-born being commonly entitled to the rank of chief, or head, among many brethren, Rom. viii. 29. Dr. Blayney.

7. Behold, Hanameel—shall come unto thee, saying, &c.] See Exod. iv. 14, and the last note there.

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8.—the blind and the lame, &c.] God will conduct them with all imaginable tenderness, and furnish the most feeble and indigent with suitable accommodations. W. Lowth.

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9. They shall come with weeping, &c.] Implying, that the Jews at the time of their general restoration shall have their joy tempered with tears of repentance for their former miscarriages. The same thing is more fully expressed, Zech. xii. 10, where God promises to “pour upon them the spirit of grace and of supplications.” W. Lowth.

10. — seventeen shekels of silver.] Not much above forty shillings in our money: a small price for a field or piece of ground. But the quantity of land is uncer-

Jeremiah in his prayer complaineth to God. Before CHRIST about 590. in the book.

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11.—ransomed him from the hand &c.] From those who had by force and power conquered him, and detained him captive: see Isa. xlix. 24, 25. An emblem of that redemption which Christ will obtain for us by vanquishing the devil, called the “strong man” in Scripture. See Matt. xii. 29; Luke xi. 21, 22. W. Lowth.

11. • both that which was sealed and that which was open.] The open or unsealed writing was probably either a copy of the sealed deed, or else a certificate of the witnesses, in whose presence the deed of purchase was signed and sealed. W. Lowth.

Sir J. Chardin thinks this ancient story is illustrated by the modern management in the conveyance of Eastern property: “After a contract is made, the deed is kept by the party himself, not the notary: and a copy of it is made, signed by the notary alone, which is shewn upon proper occasions, whereas the other is never exhibited.” According to this account, the two writings mentioned in the text were to the same effect: the one being sealed up with solemnity, not to be used on common occasions; the other being open, to be perused at pleasure, upon all occasions. The sealed one answered

to a record with us; the other a writing for common use. Harmer.

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12. Therefore they shall come and sing &c.] There

13. And I gave the evidence of the purchase unto Baruch] Baruch was a scribe by profession; and it may be supposed, that the attendance of such an one, skilled in the forms of the law, was necessary on those occasions, both to draw up the writings, and to officiate in the capacity of a notary publick with us. And to his custody as being a publick officer, the custody of the title-deeds was intrusted. Dr. Blayney.

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14. • put them in an earthen vessel, &c.] Lay up these evidences sure in an earthen vessel, where they may be kept from rotting, for a long time; as those, whereof I shall have most certain use hereafter: for this land shall be in due time repossessed. Bp. Hall.

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15. —A voice was heard in Romah, &c.] Ramah was a city of Benjamin, near which Rachel, the mother of Joseph and Benjamin, was buried: who is here, in a beautiful figure of poetry, represented as come forth out of her grave, and lamenting bitterly for the loss of her children, none of whom presented themselves to her view, being all either slain or gone into exile. The Evangelist applies these words to Herod’s massacre of the infants at Bethlehem, and in its environs, Matt. ii. 17, 18. Dr. Blayney.

—because they were not.] An expression denoting those who were dead, Gen. xlii. 13; Lam. v. 7. This was literally the case, according to St. Matthew’s application of the text; but only metaphorically so in the sense first intended: being spoken of those, who were removed into a foreign country, and for ever deprived of the conversation of their relations, as if they were naturally dead. W. Louth.

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16. —for thy work shall be rewarded.] That is, thou shalt not bring forth children in vain, nor shalt thou be deprived of that satisfaction in seeing the welfare of thy children, which is the parent’s reward for her care and attention in bringing them into the world, and providing for their support and education. “They shall come again from the land of the enemy.” Dr. Blayney.

The words of the Prophet, or rather those of the

Jeremiah 31:18

18. I have surely heard Ephraim &c.] I have heard those of the ten tribes bemoaning themselves, after their captivity, thus: Thou hast afflicted me, O Lord, and I am humbled; I was as a wild young bullock, unaccustomed to the yoke: but now Thou hast caused me to stoop unto it. Bp. Hall.

—turn thou me, and I shall be turned;] Do Thou turn my heart by thy preventing grace, and then I shall be effectually reformed: compare Lam. v. 21. Sometimes the Scripture ascribes the whole work of man’s conversion to God, because his grace is the first and principal cause of it. But yet to make it effectual, man’s concurrence is necessary, as appears from those words [chap. li. 9.] of this prophecy, where God saith, “We would have healed Babylon, but she is not healed;” that is, God did what was requisite on his part for her conversion, but she refused to comply with his call. To the same purpose he speaks to Jerusalem, Ezek. xxiv. 13, “I have purged thee, and thou wast not purged.” W. Louth.

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19. —I smote upon my thigh:] “Smiting upon the thigh” was an indication of extreme astonishment and sorrow. See Ezek. xxi. 12. So also it is represented by many heathen authors. Calmet.

—because I did bear the reproach of my youth.] The burden of my former sins lay heavy upon my mind, and I became sensible, that all the calamities and reproaches which I have undergone were the due deserts of my offences. The Prophet, representing the whole nation as a single person, speaks of their former

is brought home again. Christ’s care over the church. Before CHRIST about 606.

Jeremiah 31:20

20. Is Ephraim my dear son? &c.] Rather the sense is, “Is not Ephraim my dear son? Is he not a pleasant child?” That is, Is he not one that I have set my affections upon, as a parent does upon a child in whom he delights? God proceeds to say. Ever since I have so severely reproved and chastised him, I have still retained for him a fatherly kindness, I am moved with compassion towards him, and will in due time pardon and receive him into favour. W. Lowth.

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21. Set thee up waymarks, &c.] These words are a call to Israel to prepare for their return. The “waymarks” and “high heaps,” are stone pillars and tall poles set up in the roads at certain distances for the traveller’s direction, and extremely necessary for those who have to pass wild and spacious deserts. Dr. Blayney.

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22. How long wilt thou go about, &c.] According to the first Evangelical promise concerning “the Seed of the woman,” followed this prediction of the Prophet, “The Lord hath created a new thing in the earth, A woman shall compass a man.” That new creation of a man is therefore “new,” and therefore “a creation,” because wrought in a woman only, without a man, compassing a man. This interpretation is ancient, literal, and clear. The words import a miraculous conception: and the ancient Jews acknowledged this sense, and applied it determinately to the Messiah. This prophecy is illustrated by that of Isaiah, chap. vii. 14. Ep. Pearson.

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24. — husbandmen, and they that go forth with flocks.] These words are descriptive of the circumstances, in which the ancestors of the Jews were placed upon their first introduction into the land of Canaan; when every citizen was literally a “husbandman,” and a shepherd, or “feeder of flocks,” in consequence of the allotment of land, which he was forbidden to alienate. Dr. Blay-

ney. They denote the state of the people after their return, that they should live innocently and peaceably. So chap. xxxiii. 12. Poole.

24. Behold the mounts.] The ramparts raised against the walls, for the siege of Jerusalem: for placing “engines of shot,” (as in the margin,) in order to assault and take the city. Compare chap. xxxii. 4. W. Lowth. The “mount,” as used by the Greeks, is thus described by Archbishop Potter: “It was raised so high, as to

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27. Behold, the days come, &c.] Under the captivity the land lay “desolate, without man and without beast,” chap. xxxiii. 12: but now it shall be inhabited and replenished with both. W. Lowth.

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29. In those days they shall say no more, The fathers have eaten &c.] God hath often declared, that “He will visit the sins of the fathers upon the children:” and particularly threatened to execute judgment upon the present generations, for the idolatries and other sins of their forefathers: see chap. xv. 4. This gave occasion to the proverb mentioned in this verse, which they that were in captivity applied to their own case; as if the miseries they endured were chiefly owing to their fathers’ sins: see Lam. v. 7; Ezek. xviii. 2. But when this judgment should be removed, then there would be no farther occasion to use this proverb, as Ezekiel speaks in the before-mentioned place. W. Lowth.

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30. But every one shall die for his own iniquity:] These national judgments ceasing, every one should suffer only for his own faults. This prophecy will be remarkably verified, when God shall cease to visit upon the Jewish nation that imprecation, which they laid upon themselves for the death of Christ; “His blood be on us, and on our children,” Matt. xxvii. 25. W. Lowth.

“Every one shall die for his own iniquity:” see also Ezek. xviii. 20. Yet Jeremiah elsewhere complains, “Our fathers have sinned, and are not; and we have borne their iniquities,” Lam. v. 7. To reconcile such places of Scripture, which seem to be at variance with each other, let it be observed, that where the Scripture ascribes one man’s punishment to another man’s sin, it points us to God’s wisdom and providence; who for good and just ends sometimes makes choice of these occasions, rather than others, to inflict upon men those punishments, which their own sins have otherwise abun-

Jeremiah 31:31

31. — I will make a new covenant with the house of Israel.] Behold, the days of the Messiah are coming, wherein I will make a new covenant with my Church. Bp. Hall.

To what time or person the promises, made here by Jeremiah, and by Ezekiel, chap. xxxiv. 23. 26; xxxvi. 26, related, might be uncertain before Malachi prophesied; though they have internal marks which point to the Messiah. But Malachi, by his prophecy concerning “the Messenger of the covenant,” chap. iii. 1, put it out of all doubt. This was to say in other words, that Messiah should be the declarer, the publisher, the mediator of that better covenant, as Moses was of the old covenant; and that a law should be given by Him. Bp. Chandler.

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32. Not according to the covenant that I made with their fathers.] Not according to the form of the legal covenant. Bp. Hall. The old covenant, as opposed to the new, signifies that system of laws and ordinances which were the condition of the covenant made with the Jews on mount Sinai. In this sense the word “law” is usually taken in the New Testament, when it is opposed to the “Gospel.” See Acts xv. 5; Rom. iii. 19; Gal. iii. 17. W. Lowth.

— although I was an husband unto them.] See the note on chap. ii. 2.

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33. — I will put my law in their inward parts, &c.] Though all people have some natural sense of their duty left them, yet generally it is so little, that it does not excite them to the practice of their duty. Hence it is, that God promises, in the new covenant, to quicken and actuate it, saying, “I will put my law in their inward parts, and write it in their hearts.” that is, He will write his law in our hearts, as He did at first, by giving us so quick and strong a sense of our duty to Him, as shall excite and stir us up to the sincere performance of it. This He does, by expounding to us our duty in the

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35. — and the ordinances of the moon &c.] Who hath ordained a due, constant, and regular motion of the moon and stars for a light by night. Bp. Hall.

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36. If those ordinances depart from before me, &c.] If that course which I have set in nature for the motions of the heavens may be altered, then may it be possible for my Church to fail upon earth. Bp. Hall.

God preserved a remnant of “the seed of Israel,” that were led captive, and restored them to their own country and government. He preserved another remnant at the beginning of the Gospel, called “the saved,” Luke xiii. 23; Acts ii. 47; who, by embracing the faith of Christ, escaped those terrible judgments that were inflicted on the main body of the nation. And Providence still continues them in a distinct body from all other people in the world, in order to their conversion in God’s due time. W. Lowth.

amplitude of the church. CHAP. XXXI, XXXII. Jeremiah buyeth Hanameel’s field. Before CHRIST about 600.

ven 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.

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40. And the whole valley of the dead bodies, &c.] The valley of Tophet, which was made a common burying-place, (see chap. vii. 32,) and the receptacle of the filth of the city. W. Lowth.