Jeremiah 31

John iv. 34. xiv. 31.) The words mihtt ze, ivho is this, have an emphasis in the original, that cannot be expressed in another language, and are spoken by way of admiration: the very same phrase is used Psal. xxiv. 10. where the altering the phrase from that which was used in the eighth verse is designed to denote some extraordinary person, and is generally expounded of the Mcssias. Vcr. 22. And ye shall he my people, and I will b6 your God.] You shall continually adhere to my religion and worship, and I will take you into my favour and protection. (See Ezek. xi. 24. xxxvi. 26. xxxvii. 27. Hos. ii. 23. Zech. xiii. 0. Rev. xxi. 3.) - Vcr. 23, 24. Behold, the whirlwind of the Lord goeth forth with fury, &c] We find the same judgment denounced xxiii. 19, 20. And with respect to the context here, and the latter days, to which it does particularly relate, it may best he explained with regard to the general conversion of the Jews, when God will make a remarkable discrimination among them; will bring back those that repent and believe into their own country, and punish the refractory with utter destruction, as he did the rebels in the wilderness. (See Ezek. xi. 17. 21. xx. 34. 38. and the notes upon Isa. iv. 11. lxv. 12.) See the Argument of the foregoing chapter, the same subject being continued in this: together with a more explicit declaration of the nature and terms of that new covenant which God will reveal by Christ. Vcr.*l. JjLTthe same lime.] In the latter days, mentioned xxx. 24. I will he the God of all the families of Israel, &c] See xxx. 22. enemy approach, which is now done more, commonly by -beacons. The Jews took much the same method in proclaiming their festivals: (see Dr. Lightfoot’s Temple Service, chap. 11.) in allusion to which customs the prophet here saith, that the time shall come when there shall be a general summons throughout all the ten tribes (Ephraim being often put for the whole kingdom of Israel; see the note on Isa. vii. 2.) to repair to the temple at Jerusalem, and join themselves to the true church, from which they had made so long a reparation. When the prophets foretell the general conversion of the Jews, they often speak of Judah and Israel as no longer in a state of separation, but united together under one king, the Messias. (See above, iii. 18. xxx. 3. Isa. xi. 13. Ezek. xxxvi. 0. 22. Hos. ii. 11.) The expressions arise ye, &c. allude to the Jews going in companies to Jerusalem, at the three solemn feasts of the year. (See Isa. ii. 3, and the notes there.) The prophets being styled watchmen, (see vi. 17.) the word may be applied to those evangelical preachers, who should be instruments in converting the Jews, and bringing them into the church. And the word Notzerim may allude, as Grotius. observes, to the title of Nazarene, given to Christ and his disciples at the first preaching of Christianity. (Sec Matt. ii. 23. Acts xxiv. 5:) We find that names often carry some mystical allusion in them, by.several instances of Scripture, and particularly Jacob’s blessings to his sons do, for the most part, allude to their proper names, (Gen. xlix.). ofZion.] Or, They shall come singing lo the height ofZion. (Sco the note on ver. G.) By the height of Zion, is meant the temple built upon a hill, adjoining to Mount Zion: (compare Ezek.xvii.23. xx.40.)and it is here taken metaphorically, as it is frequently in the prophetical writings, for the church, which is compared by Christ to a city set on a hill, (Matt. v. 14.) as being remarkable for the excellency of its laws and institutions. (Sec the note on Isa. ii.2.)’ And shall flow to the goodness of the Lord, for wheat and for wine, &c] Spiritual blessings are elsewhere described under the emblems of fruitfulness and plenty. (See the note on Isa. iv. 2.) And their soul shall be as a watered garden.] God’s grace and blessing are often compared to waters that refresh and enrich dry ground. (See Isa. xliv. 3. lviii. 11.) And they shall not sorrow any more at all.] Compare Isa. xxxv. 11. Ixv. 19. Rev. xxi. 4. Taking this promise in its full extent, it implies a happiness too great to be expected, while the present state of things continues. verely reproved and chastised him, I have still retained a fatherly kindness and affection for him. Therefore my bowels are troubled for him.] Or, yearn upon him; I am moved with pity and compassion towards him, just as parents sympathize with the calamities of their children: (compare Isa. Ixiii. 15. Hos. xi. 8.) and will in due time pardon and receive him into favour. (Compare Isa. Iviii. 18.) Vcr. 30. But every one shall die for his own iniquity, &c] These national judgments ceasing, every one should suffer only for his own faults. This promise 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 upon us, and upon our children, (Matt, xxvii. 25.)

Jeremiah 31:2

TJie people tJutt were left of the sword found grace in the wilderness, &c;. I saved the Israelites from that terrible destruction designed against them by their persecutors, Pharaoh, the Amalekitcs, and Amorites: I led them in the wilderness, and took care for them that they wanted for nothing, in a place destitute of all conveniences of life: I went before them’in a pillar of cloud, to mark out a place for them where they should pitch their tents: (compare Numb. x. 33. Deut. i. 33.) I conducted them to* the land that I had provided for them: (see Dcut xii. 9. Psal.xcv. 11.) and after such evidences of my kindness to them, how can they doubt of the continuance of my favours? Vcr. 3. The Lord hath appeared of old unto me.] These words are spoken in the person of the Jewish nation, tho people spoken of in the foregoing verse. Yea, I have loved thee with an everlasting love.] The mercies I promised you when I made the covenant with your fathers shall never fail; for the gifts and calling of God are without repentance, (Rom. xi.29.) TJierefore with loving-kindness have I drawn thee.] I have took all opportunities of bringing thee to myself by preventing acts of grace and mercy. The word draw is used in, Scripture of God’s preventing grace. (See Cant. i. 4. Hos. xi. 4. John vi. 44.)

Jeremiah 31:4

Again I ivill build tliee, and thou shalt be built, O virgin of Israel. Thy inhabitants shall be again restored to thee, who shall rebuild their cities and habitations, that lay desolate during the time of their captivity. (Seexxxiii. 7.) The Jews have the title of virgin of Israel bestowed upon them, to imply that, by their.repentance and reformation, they have washed away the stains of their former idolatries, so often compared to whoredom in the Scriptures. (See the note on xviii.13.) The virgin of Israel is of the same extent with all the families of Israel, (vcr. 1.) For the blessings here promised’ shall receive their utmost completion, when Israel and Judah shall again be united into one people. (See ver. 31. and the notes upon xxx. 3.) TJiou shalt again be adorned with thy tabrets, and go forth in the dances of them that make merry.] All the signs both of religious and civil joy shall be restored to thee. (See Exod. xv. 20. Psal. exlix. 3. Judg. xi. 34.)

Jeremiah 31:5

TJiou shalt yet plant vines upon the mountains of Samaria. Building and planting are commonly joined together. (Sec Isa. lxv. 21. Amos ix.14.) Samaria, being the metropolis of the ten tribes, seems to be put for the kingdom of Israel, as it was distinct from that of Judah, expressed often by Samaria in the books of Kings. According to which interpretation, the mountains of Samaria arc equivalent to the ntountains of Israel, (Ezek. xxxvi. 8. xxxvii. 22.) Taking Samaria in this sense, it implies, that the deliverance here spoken of shall extend to Israel as well as Judah. (See vcr. 6. and the Argument on chap, xxx.) The planters shall plant, and shall eat them as common things.] After they have planted them, they shall cat the fruits thereof, according to the promise contained in the parallel texts, Isa. lxv. 21. Amos ix. 14. Whereas God had’ threatened them as a curse, that when they had plantedtheir vines, another should eat the fruit, Deut. xxviii. 30. The verb hillelu, 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. (Sec the margin of our Bibles upon Dcut. xx. 6. xxviii. 30.)

Jeremiah 31:6

For there shall be a day, that the watchmen upon Mount Ephraim shall cry, Arise ye, &cj They that were to publish any proclamation used to get to the top of some high hill, from whence their voice might be heard a great Way ofT. (See Judg. ix. 7. 2Chron. xiii. 4. Isa. xl. 9.) Watchmen gave the same kind of warning if they saw an

Jeremiah 31:7

Sing with gladness for Jacob, and shout among the chiefs of the nations. When you see some dawning of.these blessed times, express your joy for the restoration of Jacob’s posterity in the most public manner that can be, in.the sight of the chiefest of those potent nations from whence you are to be delivered. (See ver. 11.) The phrase which we translate, among the chief of the nations, may otherwise be rendered, in the sight of the nations. Publish ye, praise ye, and say, O.Lord, save thy people, the remnant of Israel.] Publish those good tidings with the highest expressions of praise and glory to God; and likewise pray that God, who hath begun so glorious a work, would go on to complete and perfect it. (Compare Psal. cxviii. 25.).

Jeremiah 31:8

Behold, I will bring them from the north country, &c. This promise relates to the ten tribes, as well as to tjie other two who were carried captive to Babylon; for Assyria and Media, whither they were removed, lay north of Judca, as w r ell as Babylon. (Compare iii. 12. 18.) And lhe following words speak of a general restoration of the Jews from their several disp.ersions. (See xxiii. 8.) And with them the blind and the lame, and the woman with child and her that travaileth with child together, &c] God will conduct them with all imaginable care and tenderness, and furnish the most feeble and indigent with suit- Able accommodations. The words allude to God’s conducting his people of all ages and conditions through the wilderness, compared to the care with which a parent or a nurse carries a tender child, Dcut. i. 31. (Compare Isa. xl. JUL. xli. 18. xlix. 10.)

Jeremiah 31:9

They shall come with weeping, and with supplications will I lead them. The Septuagint render the words thus, They went forth with weeping, but with comfort will I bring them back:, which sense exactly agrees with the words of the hundred and twenty-sixth Psalm, which was composed upon the return from captivity: (ver. 5, 6.) He that sows in tears, shall reap in joy; he that goeth forth weeping, shall come again with rejoicing. * But I conceive the sense which, our translators give of the words more agreeable to the original: and it is withal confirmed, by comparing this verse with iii. 21. where we read, A voice.was heard, weeping and supplications of the children of Israel: the prophet speaking upon the same subject, and in the same words which are here made use of. Compare likewise 1. 4. where it is said, that the children of Israel and Judah shall come together, going and weeping — and seek the Lord their God: 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. xiii. 10. where God promises to pour upon them the spirit of grace and supplications: the Hebrew word is tahanunim, the same which is used here in the text. I will cause them to walk by the rivers of waters.] So that they shall not be afflicted with thirst, or want of any accommodation in their journey. The words allude to God’s miraculously supplying the Israelites with water in the wilderness. (Compare Isa. xxxv. 6, 7. xli. 17, 18. xlix. 10.) In a straight way wherein they shall not stumble.] This phrase is an allusion to God’s leading the Israelites through the Red Sea, and afterward in the wilderness. (Compare Isa. xxxv. 8. xlii.lG. xlix. 11. lxiii.13.) For I am a father to Israel, and Ephraim is my firstborn.] Ephraim is often equivalent to Israel; especially when Israel denotes the ten tribes, as distinct from Judah. (See ver. G.) God calls himself Israel’s father here; (see iii. 4. 19. Dent, xxxii. G. 1 Chron. xxix. 10. Isa. Ixiii. 16.) and Ephraim the first-born among the tribes of Israel: because the birth-right which Reuben had forfeited, was conferred upon the two sons of Joseph, of whom Ephraim had the precedence. (See Gen. xlviii. 20. 1 Chron. v. 1.) This implies that God will restore the nation of the Jews to their primitive state, as it stood before their separation into two kingdoms. (See the note upon ver. G.)

Jeremiah 31:10

Hear the word of the Lord, O ye nations, and declare it to the isles afar ojf. The Jews call all countries islands, which they go to by sea: so the isles are the same with the gentiles, or heathen nations. (See Isa. xli. 1. xliv. 5.10.12. xlix. 1. li.5. lx.9. lxvi.19.) He that scattered Israel will gather him.] He that hath dispersed the Jewish nation over all parts of the earth, will again gather them into one body or people. (Isa. xi. 12. xxvii.12. liv. 7.) And keep him as a shepherd does his flock.] As God’s care over his people is often resembled to that of the shepherd: (see Psal. xxiii. 1. lxxx. 1.) so the office of the Messias is described under the same character, (Isa. xl. 11.) and particularly with respect to the Jews after their conversion and restoration. (Sec Ezek. xxxiv. 23. xxxvii. 24.)

Jeremiah 31:11

And ransomed him from the hand of him that was stronger than he. 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 one in Scripture. (Sec Matt. xii. 29. Lukexi. 21, 22.)

Jeremiah 31:12

Therefore they jhall come and sing in the height

Jeremiah 31:13

Then shall the virgin rejoice in the dance, both young men and old together. There shall be signs of a universal joy, which all ages shall unanimously join in. (Sec ver. 4.)

Jeremiah 31:14

And I will satiate the soul of the priest with fatness. The expression alludes to that plentiful provision that was made for the priests under the law, who were maintained by the sacrifices and offerings brought to the temple, (See 1 Sam. ii. 28.) And the whole verse implies, that both the priests and people shall rejoice in the abundance of God’s blessings. (Compare Psal. exxxii. 1G.)

Jeremiah 31:15

A voice was heard in Ramah— Rachel weeping for her children. The prophet describes the lamentations in and about Jerusalem, at the time of the several captivities mentioned lii. 15. 28 — 30. under the resemblance of a mother lamenting over her dead children. The mournful scene is laid in Ramah, in the land of Benjamin, not far from Jerusalem: (see Judg. xix. 10. 13.) part of that city itself being in the tribe of Benjamin. (See vi. 1.) And Rachel, the mother of Benjamin, is introduced as chief mourner upon so sad an occasion. This figurative representation was, in a great measure, literally true, when Herod slew the infants at Beth-lehem, not far from Ramah (see the forementioned place in Judges);?ind therefore St. Matthew tells us, that this prophecy was fulfilled in that event, ii. 17, 18. Several other instances may be alleged, where the mystical sense of the prophecies, or that which relates to the times of the gospel, is the interpretation that most exactly answers the natural and genuine import of the words. This particularly appears in those prophecies concerning Christ’s sufferings, contained in the twenty-second and sixty-ninth Psalms. If David’s fifijictions were the occasion of penning those Psalms, yet it is plain that the literal sense of several pasgages of those Psalms was qeyer fulfilled in him. Because they were not.] An expression denoting those who were dead, as being cut off from trip land of the living, ^nd excluded from any farther concern in the things of this world. (See Gen. xlii. 13. Lam, v, 7.) This was literally true, according to St. Matthew’s interpretation of tlie text, but only metaphorically so in the* sense that was 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 had been naturally dead. Ver. 1G. For thy work shall be rewarded.] God will have a regard for the tender affection which the mothers bear to their children. Their prayers and tears shall be heard and accepted by him.

Jeremiah 31:17

And there is hope in thine end, &c. Or, to thy posterity, as the word in the original may be rendered: though these of the present age do not see a return from captivity, yet their posterity shall enjoy that blessing. This w T as particularly fulfilled with respect to the tribe of Benjamin in their return under Cyrus. (Sec Ezra i. 5.)

Jeremiah 31:18

I have surely heard Ephraim bemoaning himself thus. Or, When he was led into captivity, saying thus: so the word mithnoded signifies, xlviii. 27. and in this sense the Vulgar Latin understands it here. TItou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke.] Or, I was instructed by thy discipline: whereas, before, I was as an untamed bullock or heifer, that is not to be managed but by stripes and corrections. 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 particularly from those words, 1. 9. of this prophecy; where God saith, We 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, Ezck. xxiv.13. 1 have purged thee, and thou wast not purged.

Jeremiah 31:19

Surely after I was turned I repented, &c. As soon as God’s grace touched my heart, and gave me a due sense of my duty, and the many deviations from it I had been guilty of, I straightway became a true penitent, and expressed my repentance, by all the outward and inward signs of an unfeigned sorrow. Became 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 I have undergone, were the due deserts of my offences. The prophet, representing a whole nation as a single person, speaks of their former sins, as if they were the extravagances of their younger years.

Jeremiah 31:20

Is Ephraim my dear son? is he a pleasant child?. The interrogative particle he, is in sense the same with halo: and so it is plainly taken, 1 Sam. iii. 27. which place should be translated, Did not I plainly appear to thy father’s house, &c. and 2 Sam. xxiii. 17. where* our English translators render it to the same sense, Is not this the blood of the men that went in jeopardy of their lives? Taking that particle in this sense, the text here should be rendered, 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? For since I spake against him [or of him, see xlviii. 27.] I do earnestly remember him still.] Ever since I have so se-

Jeremiah 31:21

Set thee up way-marks, make thee high heaps, &c. He bids them think of preparing for their return to their own country, and in order to that end, to set up waymarks to direct travellers in the right road. (See Isa.lvii. 14. Ixii. 10.) The word tamrurim, high heaps, is used here in a different sense from that in which it is taken, ver. 15. and signifies such pillars or obelisks as used to be set up on the road-side, for the direction of travellers: in which sense Schindler understands it, Hos. xii. 14. and renders that place thus, Israel provoked him to anger by his heaps; that is, his altars, which stood as heaps in the field, as it is said there, ver. 11. Turnagain, O virgin of Israel.’] Sec the note on ver. 14.

Jeremiah 31:22

How long wilt thou go about?. Or go out of the right way, or follow thine own imagination? (Compare ii. O thou backsliding daughter.’] Compare vii. 24. Thou that wast formerly backward in obeying God’s laws, and now seemest to linger and loiter When God calls thee to return homeward out of a strange country. This expression is often used of Israel, or the ten tribes; (see iii. 6. 8.- 11, 12.) and of Judah and Israel together, (ibid. ver. 14.22.) both being comprehended under the title of The virgin of Israel, in the foregoing verse. In which sense it may most properly be understood here. For (lie Lord hath created [or doth create] a new thing in the earth, a woman shall compass a man.] As it is a new thing, and unheard of, that a woman should court a man, so God will bring as strange a thing to pass, that the Jewish nation shall return to God their husband. (See iii. 14.) So most of the modern Jews, and some Christian expositors, understand the words; but several ancient Jews expounded the text of the Messias: (see Bishop Pearson on the third article of the Creed, Dr. Pocock’s Miscellany Notes on Maimon. p. 345. and Dr. Jackson’s Discourse upon the place.) and most Christian interpreters understand it of the miraculous conception of the Virgin Mary, without the operation of man. The Hebrew Sabab is used in a sense near akin to this, Deut. xxxii. 10. where it signifies car- Tying in the arms, and cherishing as a mother does a child: to the same sense it is said, Thou shalt embrace a son, 2 Kings iv. 16. Uabebis in utero, as the Vulgar Latin renders it; though the word in the original is not the same as it is here. Taking the words in this sense, they properly import a new creation, and such as is the immediate work of God. That such a prophecy concerning the conception of Christ may not be thought to come in here abruptly, it is to be observed, that as the coming of the Messias is the foundation of all the promises, both of the first and second covenant; (see 2 Cor. i. 20.) so it contains the most powerful arguments to persuade men to obedience. And that covenant of which Christ was to be the Mediator, is plainly foretold and described at tho thirty-first and following verses of this chapter. A learned friend thinks the phrase, a woman shall compass a man, to be a proverbial speech; as much as to say, A woman, t. e. the most feeble, despicable persons, compared elsewhere to women, (see Isa. iii. 12. xix. 6. xxvii. 11. Jer. 1. 37. Nahum iii. 11.) even such a one shall turn back or discomfit a mighty warrior, as the word geber properly signifies. He supposes the expression to be equivalent to those promises, that one should chase a thousand, and the like; which promises should again be fulfilled at the general restoration of the Jewish nation: (see ver. 8. of this chapter, Joel iii. 10. Zech. xii. 8.) he farther supposes, that the word woman alludes to the virgin of Israel, ver. 21. called also a backsliding daughter, ver. 22. and compared to Rachel, ver. 15.

Jeremiah 31:23

The Lord bless thee, O habitation of justice, and mountain of holiness. The giving up of the city and temple into the hands of the heathen, was a profanation of the peculiar place of God’s residence. (See Lam. ii. 7.) But when the captivity should be restored, and the temple rebuilt, Jerusalem shall enjoy its former privileges, and be called the seat of justice, because there the supreme courts of justice should be re-established; (compare Psal. exxii. 5.) and the temple shall be styled the holy mountain, or place dedicated to God’s service. (See the note on ver. 12. and compare Isa. i. 26. Zech. viii. 3.)

Jeremiah 31:24

The fierce anger of the Lord shall not return. See the note on xxiii. 20. In the latter days ye shall consider [or understand] it.] The latter days, or last days, as the phrase is sometimes translated, may signify, in general, the time to come; and so perhaps it is to be understood Gen. xlix. 1. Dcut. iv. 30. xxxi. 29. but it commonly signifies the times under the gospel, as being the last dispensation, and such as should continue to the end of the world. (See the note on Isa.; ii. 2.) And taking the phrase in this sense, the words import, that when all these evils are come upon you, which God has threatened against your disobedience, and particularly for that heinous sin of yours in rejecting the Mcssias: and you have found the denunciations of the prophets verified in the several captivities you have undergone; then you will understand the import of this and several other prophecies, and the event will perfectly instruct you in their meaning. (See xxiii. 20.) And there shall dwell in Judah and in all the cities thereof, husbandmen, &c] The country shall be reinhabited as well as the city. (See xxxiii. 12. Isa. lxv. 10.)

Jeremiah 31:25

For I have satiated [or I will satiate. the weary soul, ted.] I will comfort them after their sorrows and afflictions.

Jeremiah 31:26

After this I awaked, and beheld, and my sleep was sweet unto me. The words of the prophet, when he reflected upon the vision which he had seen, which was so agreeable to him, that it gave him as great comfort and satisfaction as men feel when they have been refreshed with a sweet sleep and undisturbed rest. »

Jeremiah 31:27

Behold, the days come — that I will sow the house of Israel, and the house of Judah, with the seed of man, and with the seed of beast. Under the captivity the land lay desolate without man and beast, (xxxiii. 12.) but now it shall be inhabited and replenished with both. Israel and Judah are here joined together, as in many places before. (See the notes on xxx.-2.)

Jeremiah 31:28

And it shall come to pass, that like as I have watched over them to pluck them up, &c. I will shew the same care and vigilance (see xliv. 27.) in restoring them, as I have formerly done in destro)ing them: according to the promise that I made to them upon their repentance and reformation. (See xviii. 7, 8. compare xxxii. 22.)

Jeremiah 31:29

In those days they shall say no more, Tlie fathershave eaten a sour grape, and the children’s teeth are set on edge. 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 generation, for the idolatries and other sins of their forefathers. (See 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 forementioned place*

Jeremiah 31:31

I will make a new covenant with the house of Israel, &c. This must be meant of the evangelical covenant, as the text is expounded by St. Paul, (Hcb. viii. 8. x. 1G.) The benefits of this covenant were first offered to the Jews, as being the completion of that covenant God made with their fathers. (See Acts iii. 26. xiii. 46.)

Jeremiah 31:32

Not according to the covenant which I made tvith their fathers, &c. The old covenant, as it is opposed to the new, signifies that system of laws and ordinances, which were the condition, of that covenant made with the Jews upon Mount Sinai: and 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. When I took them by the hand to bring them out of the land of Egypt.’] God’s care over his people in bringing them out from thence, and conducting them through the wilderness, is compared to a parent’s leading a tender child. (See Deut. i. 31. Hos. xi. 3.) Which covenant of mine they brake, although I was a husband unto them, saith the Lord.] Sec the note onii. 2. The LXX. render the latter part of the sentence, And Iregarded them not: which interpretation St. Paul follows, Hcb. viii. 9. and the learned Dr. Pocock, in his Miscellany Notes upon Porta Mosis, chap. 1. confirms this sense of the verb baalti, from the use of the word in Arabic.

Jeremiah 31:33

I will put my law in their imvard parts. and I will write it in their heart.] This may be meant of God’s renewing their minds by his grace, which is called giving them a new heart, and a new spirit, that they may walk in his statutes. (See Ezek. xi. 19. xxvi.126,27.) Or else the words denote the difference between this and the former covenant, viz. that it should require inward purity, instead of external obedience, and a reasonable service in the place of the ceremonial ordinances; which is one reason why the gospel is called, in.the New Testament, the law of the Spirit, (Rom. viii. 2.) in opposition to the laio of a car* rial commandment, (Heb. vii. 16.) And I will be their God, &c] See the note onxxx. 22.

Jeremiah 31:34

And they shall teach no more, every man his neighbour, and every man his brother, saying, Know the Lord. The laws of the new covenant shall be so plain and agreeable to the dictates of reason, that thcro shall be no need still to be putting men in mind of their duty, as was the case of the former covenant, where a great part of its ordinances were purely positive and ceremonial. And God will now give a greater measure of his grace, both to instruct men in the knowledge of his will, and engago them to practise accordingly, as the following words import. For they shall all know me, &c.] Tlicy shall be all taught of God, as Isaiah speaks, lvi. 13. There shall be an extraordinary effusion of God’s Spirit, both in the ordinary and extraordinary effects of it, at the time when the gospel is published. (See the notes upon that place of Isaiah, and compare Joel ii. 2§. with John vii. 39.) For I will forgive their iniquity, &c] God will deal with them with that grace and favour, as if they had never offended him; (see Rom. iii. 25.) and will set forth Christ to bo a full, perfect, and sufficient sacrifice and propitiation, for the sins of all that truly repent and turn to him. (Compare xxxii. 18. and see Acts x. 43. xiii. 39. Rom. xi. 27.)

Jeremiah 31:35

Thus saith the Lord, which giveth the sun for a light by day, &c. See xxxiii. 20. Psal. lxxxix. 3G, 37. Vcr. 36. If these ordinances depart fram before me — then the seed of Israel sliall also cease from being a nation before me.] God will preserve a remnant of them where they are led captive, and restore them to their own country and “government, as is foretold in several verses of this chapter. He will likewise preserve another remnant at the beginning of the gospel, called the 2w£<J/uvot, Luke xiii. 23. Acts ii. 47. who, by embracing the faith of Christ, should escape those terrible judgments that should be inflicted upon the main body of that nation: and Providence doth still continue them in a distinct body from all other people in the world, in order to their conversion in God’s due time. To this place St’. Paul, speaking of the conversion of the Jews in the latter times, seems to refer, when he saith, The gifts and calling of God [to the Jews] are ivithout repentance, (Rom. xi. 29.)

Jeremiah 31:37

I will also cast off all the seed of Israel for all that they have done. Though their sins have deserved that God should utterly reject them, yet, out of a regard to the promises made to their fathers, he will, in due time, receive them to mercy. (See Rom. xi. 25. 28.)

Jeremiah 31:38

Behold, the days come — that the city shall be built to the Lord. The following prophecy might, in some sense, be fulfilled, in the rebuilding the city after the captivity: but I conceive the mystical sense of the words relate to a more perfect state of the church, which is elsewhere called the city of God, and the New Jerusalem: and whose dimensions are figuratively described, Ezek. xlviii. 30, &c. Rev. xxi. 10, &c. From the tower ofHananeel, unto the gate of the comer.] The ancient limits of the city, from the south-east part to the south-west. (See Nch. iii. 1. Zech. xiv. 10. and Dr. Lightfoot’s Description of Judea, chap. 2G.)

Jeremiah 31:39

And the measuring line shall go forth over against it. Or, just before it; viz. before the corner gate, going on to the west part of the city. Upon the hill Gareb.] By which Dr. Lightfoot understands Mount Calvary, situate on the west side of Jerusalem. Vcr. 40. And the whole valley of the dead bodies, and of the ashes, and of the fields, unto the brook Kidron, &c] The valley of Tophet, which was made a common buryingplace, (see vii. 32.) and the receptacle of the filth of the city, even this place shall be cleansed, and set apart as holy unto the Lord. This may be mystically understood of the holiness of the New Jerusalem, when the church shall be thoroughly purged from all corruption. (Compare Zech. xiv. 20, 21. Joel iii. 17. Isa. Iii. 1. lx. 21. Rev. xxi. 27.) It shall not be plucked up [see vcr. 28.] nor thrown doivn any more for ever.] This probably denotes such a settled and unmovcable state of the church, as is not to be expected in this world. (Compare Isa. xxxv. 8. Ii. 16. Iii. 1* lx. 15. lxii. 8*.)'