Read-Post Through the Bible

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Jeremiah 30 - INTRODUCTION TO JEREMIAH 30

This chapter contains a prophecy of the call and conversion of the Jews in the latter day; which being a matter of moment and importance, and that it might continue, and be read hereafter, it is ordered to be written in a book, Jer_30:1; the thing itself is expressed by a return from captivity to their own land, Jer_30:3; but previous to this there would be most dreadful times, as never were the like, Jer_30:4; yet there would be a deliverance from them, and from the yoke of the oppressor; when the Jews should serve the Lord God, and the true Messiah, Jer_30:8; of which deliverance and salvation they are assured in the strongest terms, though all other nations should be made an end of, among whom they were, Jer_30:10; and though their ease might seem to be desperate, Jer_30:12; nevertheless they should be brought into a very comfortable and happy estate; their city rebuilt; their offspring increased; and religious worship established; and, above all, the Messiah should be made known to them as their King and Priest, and they appear to be the Lord's covenant people, Jer_30:18; and the chapter is concluded with threatening utter destruction to the wicked, Jer_30:23.  — Gill

Jeremiah 30 - The sermon which we have in this and the following chapter is of a very different complexion from all those before. The prophet does indeed, by direction from God, change his voice. Most of what he had said hitherto was by way of reproof and threatening; but these two chapters are wholly taken up with precious promises of a return out of captivity, and that typical of the glorious things reserved for the church in the days of the Messiah. The prophet is told not only to preach this, but to write it, because it is intended for the comfort of the generation to come (Jer_30:1-3). It is here promised,  I. That they should hereafter have a joyful restoration.  1. Though they were now in a great deal of pain and terror (Jer_30:4-7).  2. Though their oppressors were very strong (Jer_30:8-10).  3. Though a full end was made of other nations, and they were not restored (Jer_30:11).  4. Though all means of their deliverance seemed to fail and be cut off (Jer_30:12-14).  5. Though God himself had sent them into captivity, and justly, for their sins (Jer_30:15, Jer_30:16).  6. Though all about them looked upon their case as desperate (Jer_30:17).  II. That after their joyful restoration they should have a happy settlement, that their city should be rebuilt (Jer_30:18), their numbers increased (Jer_30:19, Jer_30:20), their government established (Jer_30:21), God's covenant with them renewed (Jer_30:22), and their enemies destroyed and cut off (Jer_30:23, Jer_30:24). — Henry 

Jer 30:1-11 

Jeremiah is to write what God had spoken to him. The very words are such as the Holy Ghost teaches. These are the words God ordered to be written; and promises written by his order, are truly his word. He must write a description of the trouble the people were now in, and were likely to be in. A happy end should be put to these calamities. Though the afflictions of the church may last long, they shall not last always. The Jews shall be restored again. They shall obey, or hearken to the Messiah, the Christ, the Son of David, their King. The deliverance of the Jews from Babylon, is pointed out in the prophecy, but the restoration and happy state of Israel and Judah, when converted to Christ their King, are foretold; also the miseries of the nations before the coming of Christ. All men must honour the Son as they honour the Father, and come into the service and worship of God by him. Our gracious Lord pardons the sins of the believer, and breaks off the yoke of sin and Satan, that he may serve God without fear, in righteousness and true holiness before him all the remainder of his days, as the redeemed subject of Christ our King. — MHCC

Jer 30:12-17 

When God is against a people, who will be for them? Who can be for them, so as to do them any kindness? Incurable griefs are owing to incurable lusts. Yet, though the captives suffered justly, and could not help themselves, the Lord intended to appear for them, and to punish their oppressors; and he will still do so. But every effort to heal ourselves must prove fruitless, so long as we neglect the heavenly Advocate and sanctifying Spirit. The dealings of His grace with every true convert, and every returning backslider, are the same in effect as his proceedings to the Jews. — MHCC

Jer 30:18-24 

We have here further intimations of the favour of God for them after the days of their calamity have expired. The proper work and office of Christ, as Mediator, is to draw near unto God, for us, as the High Priest of our profession. His own undertaking, in compliance with his Father's will, and in compassion to fallen man, engaged him. Jesus Christ was, in all this, truly wonderful. They shall be taken again into covenant with the Lord, according to the covenant made with their fathers. “I will be your God:” it is his good-will to us, which is the summary of that part of the covenant. The wrath of God against the wicked is very terrible, like a whirlwind. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled. God will comfort all that turn to him; but those who approach him must have their hearts engaged to do it with reverence, devotion, and faith. How will they escape who neglect so great salvation? — MHCC

Jer 30:1-9 

Here, I. Jeremiah is directed to write what God had spoken to him, which perhaps refers to all the foregoing prophecies. He must write them and publish them, in hopes that those who had not profited by what he said upon once hearing it might take more notice of it when in reading it they had leisure for a more considerate review. Or, rather, it refers to the promises of their enlargement, which had been often mixed with his other discourses. He must collect them and put them together, and God will now add unto them many like words. He must write them for the generations to come, who should see them accomplished, and thereby have their faith in the prophecy confirmed. He must write them not in a letter, as that in the chapter before to the captives, but in a book, to be carefully preserved in the archives, or among the public rolls or registers of the state. Daniel understood by these books when the captivity was about coming to an end, Dan_9:2. He must write them in a book, not in loose papers: “For the days come, and are yet at a great distance, when I will bring again the captivity of Israel and Judah, great numbers of the ten tribes, with those of the two,” Jer_30:3. And this prophecy must be written, that it may be read then also, that so it may appear how exactly the accomplishment answers the prediction, which is one end of the writing of prophecies. It is intimated that they shall be beloved for their fathers' sake (Rom_11:28); for therefore God will bring them again to Canaan, because it was the land that he gave to their fathers, which therefore they shall possess.

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JII. He is directed what to write. The very words are such as the Holy Ghost teaches, Jer_30:4. These are the words which God ordered to be written; and those promises which are written by his order are as truly his word as the ten commandments which were written with his finger. 1. He must write a description of the fright and consternation which the people were now in, and were likely to be still in upon every attack that the Chaldeans made upon them, which will much magnify both the wonder and the welcomeness of their deliverance (Jer_30:5): We have heard a voice of trembling - the shrieks of terror echoing to the alarms of danger. The false prophets told them that they should have peace, but there is fear and not peace, so the margin reads it. No marvel that when without are fightings within are fears. The men, even the men of war, shall be quite overwhelmed with the calamities of their nation, shall sink under them, and yield to them, and shall look like women in labour, whose pains come upon them in great extremity and they know that they cannot escape them, Jer_30:6. You never heard of a man travailing with child, and yet here you find not here and there a timorous man, but every man with his hands on his loins, in the utmost anguish and agony, as women in travail, when they see their cities burnt and their countries laid waste. But this pain is compared to that of a woman in travail, not to that of a death-bed, because it shall end in joy at last, and the pain, like that of a travailing woman, shall be forgotten. All faces shall be turned into paleness. The word signifies not only such paleness as arises from a sudden fright, but that which is the effect of a bad habit of body, the jaundice, or the green sickness. The prophet laments the calamity upon the foresight of it (Jer_30:7): Alas! for that day is great, a day of judgment, which is called the great day, the great and terrible day of the Lord (Joe_2:31, Jud_1:6), great, so that there has been none like it. The last destruction of Jerusalem is thus spoken of by our Saviour as unparalleled, Mat_24:21. It is even the time of Jacob's trouble, a sad time, when God's professing people shall be in distress above other people. The whole time of the captivity was a time of Jacob's trouble; and such times ought to be greatly lamented by all that are concerned for the welfare of Jacob and the honour of the God of Jacob. 2. He must write the assurances which God had given that a happy end should at length be put to these calamities. (1.) Jacob's troubles shall cease: He shall be saved out of them. Though the afflictions of the church may last long, they shall not last always. Salvation belongs to the Lord, and shall be wrought for his church. (2.) Jacob's troublers shall be disabled from doing him any further mischief, and shall be reckoned with for the mischief they have done him, Jer_30:8. The Lord of hosts, who has all power in his hand, undertakes to do it: “I will break his yoke from off thy neck, which has long lain so heavy, and has so sorely galled thee. I will burst thy bonds and restore thee to liberty and ease, and thou shalt no more be at the beck and command of strangers, shalt no more serve them, nor shall they any more serve themselves of thee; they shall no more enrich themselves either by thy possessions or by thy labours.” And, (3.) That which crowns and completes the mercy is that they shall be restored to the free exercise of their religion again, Jer_30:9. They shall be delivered from serving their enemies, not that they may live at large and do what they please, but that they may serve the Lord their God and David their king, that they may come again into order, under the established government both in church and state. Therefore they were brought into trouble and made to serve their enemies because they had not served the Lord their God as they ought to have done, with joyfulness and gladness of heart, Deu_28:47. But, when the time shall come that they should be saved out of their trouble, God will prepare and qualify them for it by giving them a heart to serve him, and will make it doubly comfortable by giving them opportunity to serve him. Therefore we are delivered out of the hands of our enemies, that we may serve God, Luk_1:74, Luk_1:75. And then deliverances out of temporal calamities are mercies indeed to us when by them we find ourselves engaged to and enlarged in the service of God. They shall serve their own God, and neither be inclined, as they had been of old in the day of their apostasy, nor compelled, as they had been of late in the day of their captivity, to serve other gods. They shall serve David their king, such governors as God should from time to time set over them, of the line of David (as Zerubbabel), or at least sitting on the thrones of judgment, the thrones of the house of David, as Nehemiah. But certainly this has a further meaning. The Chaldee paraphrase reads it, They shall obey (or hearken to) the Messiah (or Christ), the Son of David, their king. To him the Jewish interpreters apply it. That dispensation which commenced at their return out of captivity brought them to the Messiah. He is called David their King because he was the Son of David (Mat_22:42) and he answered to the name, Mat_20:31, Mat_20:32. David was an illustrious type of him both in his humiliation and in his exaltation. The covenant of royalty made with David had principal reference to him, and in him the promises of that covenant had their full accomplishment. God gave him the throne of his father David; he raised him up unto them, set him upon the holy hill of Zion. God is often in the New Testament said to have raised up Jesus, raised him up as a King, Act_3:26; Act_13:23, Act_13:33. Observe, [1.] Those that serve the Lord as their God must also serve David their King, must give up themselves to Jesus Christ, to be ruled by him. For all men must honour the Son as they honour the Father, and come into the service and worship of God by him as Mediator. [2.] Those that are delivered out of spiritual bondage must make it appear that they are so by giving up themselves to the service of Christ. Those to whom he gives rest must take his yoke upon them. — Henry 

Jer 30:10-17 

In these verses, as in those foregoing, the deplorable case of the Jews in captivity is set forth, but many precious promises are given them that in due time they should be relieved and a glorious salvation wrought for them.

I. God himself appeared against them: he scattered them (Jer_30:11); he did all these things unto them, Jer_30:15. All their calamities came from his hands; whoever were the instruments, he was the principal agent. And this made their case very sad that God, even their own God, spoke concerning them, to pull down and to destroy. Now, 1. This was intended by him as a fatherly chastisement, and no other (Jer_30:11): “I will correct thee in measure, or according to judgment, with discretion, no more than thou deservest, nay, no more than thou canst well bear.” What God does against his people is in a way of correction, and that correction is always moderated and always proceeds from love: “I will not leave thee altogether unpunished, as thou art ready to think I should, because of thy relation to me.” Note, A profession of religion, though ever so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and that he hates it most in those that are nearest to him. God here corrects his people for the multitude of their iniquity, and because their sins were increased, Jer_30:14, Jer_30:15. Are our sorrows multiplied at any time and do they increase? We must acknowledge that it is because our sins have been multiplied and they have increased. Iniquities grow in us, and therefore troubles grow upon us. But, 2. What God intended as a fatherly chastisement they and others interpreted as an act of hostility; they looked upon him as having wounded them with the wound of an enemy and with the chastisement of a cruel one (Jer_30:14), as if he had designed their ruin, and neither mitigated the correction nor had any mercy in reserve for them. It did indeed seem as if God had dealt thus severely with them, as if he had turned to be their enemy and had fought against them, Isa_63:10. Job complains that God had become cruel to him and multiplied his wounds. When troubles are great and long we have need carefully to watch over our own hearts, that we entertain not such hard thoughts as these of God and his providence. His are the chastisements of a merciful one, not of a cruel one, whatever they may appear.

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II. Their friends forsook them, and were shy of them. None of those who had courted them in their prosperity would take notice of them now in their distress, Jer_30:13. It is commonly thus when families go to decay; those hang off from them that had been their hangers-on. In two cases we are glad of the assistance of our friends and need their service: - 1. If we be impeached, accused, or reproached, we expect that our friends should appear in vindication of us, should speak a good word for us when we cannot put on a face to speak for ourselves; but here there is none to plead thy cause, none to stand up in thy defence, none to intercede for thee with thy oppressors; therefore God will plead their cause, for he might well wonder there was none to uphold a people that had been so much the favourites of Heaven, Isa_63:5. 2. If we be sick, or sore, or wounded, we expect our friends should attend us, advise us, sympathize with us, and, if occasion be, lend a hand for the applying of healing medicines; but here there is none to do that, none to bind up thy wounds, and by counsels and comforts to make proper applications to thy case; nay (Jer_30:14), All thy lovers have forgotten thee; out of sight out of mind; instead of seeking thee, they forsake thee. Such as this has often been the case of religion and serious godliness in the world; those that from their education, profession, and hopeful beginnings, one might have expected to be its friends and lovers, its patrons and protectors, desert it, forget it, and have nothing to say in its defence, nor will do any thing towards the healing of its wounds. Observe, Thy lovers have forgotten thee, for I have wounded thee. When God is against a people who will be for them? Who can be for them so as to do them any kindness? See Job_30:11. Now, upon this account, their case seemed desperate and past relief (Jer_30:12): Thy bruise is incurable, thy wound grievous, and (Jer_30:15) thy sorrow is incurable. The condition of the Jews in captivity was such as no human power could redress the grievances of; there they were like a valley full of dead and dry bones, which nothing less than Omnipotence can put life into. Who could imagine that a people so diminished, so impoverished, should ever be restored to their own land and re-established there? So many were the aggravations of their calamity that their sorrow would not admit of any alleviation, but they seemed to be hardened in it, and their souls refused to be comforted, till divine consolations proved strong ones, too strong to be borne down even by the floods of grief that overwhelmed them. Thy sorrow is incurable because thy sins, instead of being repented of and forsaken, were increased. Note, Incurable griefs are owing to incurable lusts. Now in this deplorable condition they are looked upon with disdain (Jer_30:17): They called thee an outcast, abandoned by all, abandoned to ruin; they said, This is Zion, whom no man seeks after. When they looked on the place where the city and temple had been built they called that an outcast; now all was in ruins, there was no resort to it, no residence in it, none asked the way to Zion, as formerly; no man seeks after it. When they looked on the people that formerly dwelt in Zion, but were now in captivity (and we read of Zion dwelling with the daughter of Babylon, Zec_2:7), they called them outcasts; these are those who belong to Zion, and are wont to talk much of it and weep at the remembrance of it, but no man seeks after them, or enquires concerning them. Note, It is often the lot of Zion to be deserted and despised by those about her.

III. For all this God will work deliverance and salvation for them in due time. Though no other hand, nay, because no other hand, can cure their wound, his will, and shall. 1. Though he seemed to stand at a distance from them, yet he assures them of his presence with them, his powerful and gracious presence: I will save thee, Jer_30:10. I am with thee, to save thee, Jer_30:11. When they are in their troubles he is with them, to save them from sinking under them; when the time has come for their deliverance he is with them, to be ready upon the first opportunity, to save them out of their trouble. 2. Though they were at a distance, remote from their own land, afar off in the land of their captivity, yet there shall salvation find them out, thence shall it fetch them, them and their seed, for they also shall be known among the Gentiles, and distinguished from them, that they may return, Jer_30:10. 3. Though they were now full of fears, and continually alarmed, yet the time shall come when they shall be in rest and quiet, safe and easy, and none shall make them afraid, Jer_30:10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (Jer_30:11): Though I make a full end of the nations whither I have scattered thee, and there might be danger of thy being lost among them, yet I will not make a full end of thee. It was promised that in the peace of these nations they should have peace (Jer_29:7), and yet in the destruction of these nations they should escape destruction. God's church may sometimes be brought very low, but he will not make a full end of it, Jer_5:10, Jer_5:18. 5. Though God correct them, and justly, for their sins, their manifold transgressions and mighty sins, yet he will return in mercy to them, and even their sin shall not prevent their deliverance when God's time shall come. 6. Though their adversaries were mighty, God will bring them down, and break their power (Jer_30:16): All that devour thee shall be devoured, and thus Zion's cause will be pleaded and will be made to appear to all the world a righteous cause. Thus Zion's deliverance will be brought about by the destruction of her oppressors; and thus her enemies will be recompensed for all the injury they have done her; for there is a God that judges in the earth, a God to whom vengeance belongs. “They shall every one of them, without exception, go into captivity, and the day will come when those that now spoil thee shall be a spoil.” Those that lead into captivity shall go into captivity, Rev_13:10. This might serve to oblige the present conquerors to use their captives well, because the wheel would turn round, and the day would come when they also should be captives, and let them do now as they would then be done by. 7. Though the wound seem incurable, God will make a cure of it (Jer_30:17): I will restore health unto thee. Be the disease ever so dangerous, the patient is safe if God undertakes the cure.

IV. Upon the whole matter, they are cautioned against inordinate fear and grief, for in these precious promises there is enough to silence both. 1. They must not tremble as those that have no hope in the apprehension of future further trouble that might threaten them (Jer_30:10): Fear thou not, O my servant Jacob! neither be dismayed. Note, Those that are God's servants must not give way to disquieting fears, whatever difficulties and dangers may be before them. 2. They must not sorrow as those that have no hope for the troubles which at present they lie under, Jer_30:15. “Why criest thou for thy affliction? It is true thy carnal confidences fail thee, creatures are physicians of no value, but I will heal thy wound, and therefore, Why criest thou? Why dost thou fret and complain thus? It is for thy sin (Jer_30:14, Jer_30:15), and therefore, instead of repining, thou shouldest be repenting. Wherefore should a man complain for the punishment of his sins? The issue will be good at last, and therefore rejoice in hope.” — Henry 

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Jer 30:18-24 

We have here further intimations of the favour God had in reserve for them after the days of their calamity were over. It is promised,

I. That the city and temple should be rebuilt, Jer_30:18. Jacob's tents, and his dwelling places, felt the effects of the captivity, for they lay in ruins when the inhabitants were carried away captives; but, when they have returned, the habitations shall be repaired, and raised up out of their ruins, and therein God will have mercy upon their dwelling places, that had been monuments of his justice. Then the city of Jerusalem shall be built upon her own heap, her own hill, though now it be no better than a ruinous heap. The situation was unexceptionable, and therefore it shall be rebuilt upon the same spot of ground. He that can make of a city a heap (Isa_25:2) can when he pleases make of a heap a city again. The palace (the temple, God's palace) shall remain after the manner thereof; it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.

II. That the sacred feasts should again be solemnized (Jer_30:19): Out of the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry. They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving is the same with the voice of those that make merry; for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms. What makes us cheerful should make us thankful. Serve the Lord with gladness.

III. That the people should be multiplied, and increased, and made considerable: They shall not be few, they shall not be small, but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them and I will glorify them. It is for the honour of the church to have many added to it that shall be saved. This would make them be of some weight among their neighbours. Let a people be ever so much diminished and despised, God can multiply and glorify them. They shall be restored to their former honour: Their children shall be as aforetime, playing in the streets (Zec_8:5); they shall inherit their parents' estates and honours as formerly; and their congregation shall, both in civil and sacred things, be established before me. There shall be a constant succession of faithful magistrates in the congregation of the elders, to establish that, and of faithful worshippers in the congregation of the saints. As one generation passes away another shall be raised up, and so the congregation shall be established before God.

IV. That they shall be blessed with a good government (Jer_30:21): Their nobles and judges shall be of themselves, of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them, shall be one that has been a sharer with them in the afflictions of their captive state; and this has reference to Christ our governor, David our King (Jer_30:9); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near; this may be understood either, 1. Of the people, Jacob and Israel: “I will cause them to draw near to me in the temple service, as formerly, to come in to covenant with me, as my people (Jer_30:22), to approach to me in communion; for who hath engaged his heart, made a covenant with it, and brought it into bonds, to approach unto me?” How few are there that do so! None can do it but by the special grace of God causing them to draw near. Note, Whenever we approach to God in any holy ordinance we must engage our hearts to do it; the heart must be prepared for the duty, employed in it, and kept closely to it. The heart is the main thing that God looks at and requires; but it is deceitful, and will start aside of a great deal of care and pains be not taken to engage it, to bind this sacrifice with cords. Or, 2. It may be understood of the governor; for it is a single person that is spoken of: Their governor shall be duly called to his office, shall draw near to God to consult him upon all occasions. God will cause him to approach to him, for, otherwise, who would engage to take care of so weak a people, and let this ruin come under their hand? But when God has work to do, though attended with many discouragements, he will raise up instruments to do it. But it looks further, to Christ, to him as Mediator. Note, (1.) The proper work and office of Christ, as Mediator, is to draw near and approach unto God, not for himself only, but for us, and in our name and stead, as the high priest of our profession. The priests are said to draw nigh to God, Lev_10:3; Lev_21:17. Moses drew near, Exo_20:21. (2.) God the Father did cause Jesus Christ thus to draw near and approach to him as Mediator. He commanded and appointed him to do it; he sanctified and sealed him, anointed him for this purpose, accepted him, and declared himself well pleased in him. (3.) Jesus Christ, being caused by the Father to approach unto him as Mediator, did engage his heart to do it, that is, he bound and obliged himself to it, undertook for his heart (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin. His own voluntary undertaking, in compliance with his Father's will and in compassion to fallen man, engaged him, and then his own honour kept him to it. It also intimates that he was hearty and resolute, free and cheerful, in it, and made nothing of the difficulties that lay in his way, Isa_63:3-5. (4.) Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that thus engages his heart to such an undertaking?

V. That they shall be taken again into covenant with God, according to the covenant made with their fathers (Jer_30:22): You shall be my people; and it is God's good work in us that makes us to him a people, a people for his name, Act_15:14. I will be your God. It is his good-will to us that is the summary of that part of the covenant.

VI. That their enemies shall be reckoned with and brought down (Jer_30:20): I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God's anointed, Psa_105:15. The last two verses come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked. These two verses we had before (Jer_23:19, Jer_23:20); there they were a denunciation of God's wrath against the wicked hypocrites in Israel; here against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa_51:22, Isa_51:23), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee. The wrath of God against the wicked is here represented to be. 1. Very terrible, like a whirlwind, surprising and irresistible. 2. Very grievous. It shall fall with pain upon their heads; they shall be as much hurt as frightened. 3. It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind. 4. It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled; he will perform the intents of his heart. 5. Those that will not lay this to heart now will then be unable to put off the thoughts of it: In the latter days you shall consider it, when it will be too late to prevent it. — Henry 

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  (Jer 31)  "At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people. [2] Thus saith the LORD, The people [which were] left of the sword found grace in the wilderness; [even] Israel, when I went to cause him to rest. [3] The LORD hath appeared of old unto me, [saying,] Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. [4] Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. [5] Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat [them] as common things. [6] For there shall be a day, [that] the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God. [7] For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel. [8] Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither. [9] They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim [is] my firstborn.

[10] Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock. [11] For the LORD hath redeemed Jacob, and ransomed him from the hand of [him that was] stronger than he. [12] Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. [13] Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. [14] And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.

[15] Thus saith the LORD; A voice was heard in Ramah, lamentation, [and] bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they [were] not. [16] Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy. [17] And there is hope in thine end, saith the LORD, that thy children shall come again to their own border. [18] I have surely heard Ephraim bemoaning himself [thus;] Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke:] turn thou me, and I shall be turned; for thou [art] the LORD my God. [19] Surely after that I was turned, I repented; and after that I was instructed, I smote upon [my] thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth. [20 Is] Ephraim my dear son? [is he] a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD. [21] Set thee up waymarks, make thee high heaps: set thine heart toward the highway, [even] the way [which] thou wentest: turn again, O virgin of Israel, turn again to these thy cities. [22] How long wilt thou go about, O thou backsliding daughter? for the LORD hath created a new thing in the earth, A woman shall compass a man. [23] Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, [and] mountain of holiness. [24] And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they [that] go forth with flocks. [25] For I have satiated the weary soul, and I have replenished every sorrowful soul.

[26] Upon this I awaked, and beheld; and my sleep was sweet unto me. [27] Behold, the days come, saith the LORD, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. [28] And it shall come to pass, [that] like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them, to build, and to plant, saith the LORD. [29] In those days they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge. [30] But every one shall die for his own iniquity: every man that eateth the sour grape, his teeth shall be set on edge. [31] Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: [32] Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: [33] But this [shall be] the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. [34] And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. [35] Thus saith the LORD, which giveth the sun for a light by day, [and] the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; The LORD of hosts [is] his name: [36] If those ordinances depart from before me, saith the LORD, [then] the seed of Israel also shall cease from being a nation before me for ever. [37] Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. [38] Behold, the days come, saith the LORD, that the city shall be built to the LORD from the tower of Hananeel unto the gate of the corner. [39] And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. [40] And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse gate toward the east, [shall be] holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever."

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Jeremiah 31 - 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, Jer_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, Jer_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, Jer_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, Jer_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, Jer_31:15; Ephraim's affliction, and behaviour under it, his repentance and reception, are recorded, Jer_31:18; backsliding Israel are called upon to return, in consideration of the birth of the Messiah, Jer_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, Jer_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, Jer_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, Jer_31:31; then follow assurances of the everlasting continuance of the true Israel and church of God, Jer_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, Jer_31:38.  — Gill

Jeremiah 31 - 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. — Henry 

Jer 31:1-9 

God assures his people that he will again take them into covenant relation to himself. When brought very low, and difficulties appear, it is good to remember that it has been so with the church formerly. But it is hard under present frowns to take comfort from former smiles; yet it is the happiness of those who, through grace, are interested in the love of God, that it is an everlasting love, from everlasting in the counsels, to everlasting in the continuance. Those whom God loves with this love, he will draw to himself, by the influences of his Spirit upon their souls. When praising God for what he has done, we must call upon him for the favours his church needs and expects. When the Lord calls, we must not plead that we cannot come; for he that calls us, will help us, will strengthen us. The goodness of God shall lead them to repentance. And they shall weep for sin with more bitterness, and more tenderness, when delivered out of their captivity, than when groaning under it. If we take God for our Father, and join the church of the first-born, we shall want nothing that is good for us. These predictions doubtless refer also to a future gathering of the Israelites from all quarters of the globe. And they figuratively describe the conversion of sinners to Christ, and the plain and safe way in which they are led.    — MHCC

Jer 31:10-17 

He that scattered Israel, knows where to find them. It is comfortable to observe the goodness of the Lord in the gifts of providence. But our souls are never valuable as gardens, unless watered with the dews of God's Spirit and grace. A precious promise follows, which will not have full accomplishment except in the heavenly Zion. Let them be satisfied of God's loving-kindness, and they will be satisfied with it, and desire no more to make them happy. Rachel is represented as rising from her grave, and refusing to be comforted, supposing her offspring rooted out. The murder of the children at Bethlehem, by Herod, Mat_2:16-18, in some degree fulfilled this prediction, but could not be its full meaning. If we have hope in the end, concerning an eternal inheritance, for ourselves and those belonging to us, all temporal afflictions may be borne, and will be for our good. — MHCC

Jer 31:18-20 

Ephraim (the ten tribes) is weeping for sin. He is angry at himself for his sin, and folly, and frowardness. He finds he cannot, by his own power, keep himself close with God, much less bring himself back when he is revolted. Therefore he prays, Turn thou me, and I shall be turned. His will was bowed to the will of God. When the teaching of God's Spirit went with the corrections of his providence, then the work was done. This is our comfort in affliction, that the Lord thinks upon us. God has mercy in store, rich mercy, sure mercy, suitable mercy, for all who seek him in sincerity. — MHCC

Jer 31:21-26 

The way from the bondage of sin to the liberty of God's children, is a high-way. It is plain, it is safe; yet none are likely to walk in it, unless they set their hearts towards it. They are encouraged by the promise of a new, unheard-of, extraordinary thing; a creation, a work of Almighty power; the human nature of Christ, formed and prepared by the power of the Holy Ghost: and this is here mentioned as an encouragement to the Jews to return to their own land. And a comfortable prospect is given them of a happy settlement there. Godliness and honesty God has joined: let no man think to put them asunder, or to make the one atone for the want of the other. In the love and favour of God the weary soul shall find rest, and the sorrowful shall find joy. And what can we see with more satisfaction than the good of Jerusalem, and peace upon Israel? — MHCC

Jer 31:27-34 

The people of God shall become numerous and prosperous. In Heb_8:8, Heb_8:9, this place is quoted as the sum of the covenant of grace made with believers in Jesus Christ. Not, I will give them a new law; for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit, as formerly written in the tables of stone. The Lord will, by his grace, make his people willing people in the day of his power. All shall know the Lord; all shall be welcome to the knowledge of God, and shall have the means of that knowledge. There shall be an outpouring of the Holy Spirit, at the time the gospel is published. No man shall finally perish, but for his own sins; none, who is willing to accept of Christ's salvation. — MHCC

Jer 31:35-40 

As surely as the heavenly bodies will continue their settled course, according to the will of their Creator, to the end of time, and as the raging sea obeys him, so surely will the Jews be continued a separate people. Words can scarcely set forth more strongly the restoration of Israel. The rebuilding of Jerusalem, and its enlargement and establishment, shall be an earnest of the great things God will do for the gospel church. The personal happiness of every true believer, as well as the future restoration of Israel, is secured by promise, covenant, and oath. This Divine love passes knowledge; and to those who take hold upon it, every present mercy is an earnest of salvation. — MHCC

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Jer 31:1-9 

God here assures his people,

I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked (Jer_30:24), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel (Jer_31:1), - not of the two tribes only, but of all the tribes, - not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Pro_3:33.

II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people. 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, Jer_31:2. They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same. 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me (Jer_31:3), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa_45:15. Note, It is hard to take comfort from former smiles under present frowns. 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.

III. That he will again form them into a people, and give them a very joyful settlement in their own land, Jer_31:4, Jer_31:5. Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Jdg_21:19, Jdg_21:21. Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised (Jer_31:5), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united (Eze_37:22), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev_19:23-25), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.

IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so (Jer_31:6): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of Jer_31:5) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Psa_122:1. But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God (Hos_9:8 ), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos_5:1. Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.

V. That God shall have the glory and the church both the honour and comfort of this blessed change (Jer_31:7): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deu_32:43. Rejoice, you Gentiles with his people, Rom_15:10. The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Psa_67:2, Psa_67:3; Psa_96:2, Psa_96:3. What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Psa_126:3, Psa_126:4. Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.

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VI. That, in order to a happy settlement in their own land, they shall have a joyful return out of the land of their captivity and a very comfortable passage homeward (Jer_31:8, Jer_31:9), and this beginning of mercy shall be to them a pledge of all the other blessings here promised. 1. Though they are scattered to places far remote, yet they shall be brought together from the north country, and from the coasts of the earth; wherever they are, God will find them out. 2. Though many of them are very unfit for travel, yet that shall be no hindrance to them: The blind and the lame shall come; such a good-will shall they have to their journey, and such a good heart upon it, that they shall not make their blindness and lameness an excuse for staying where they are. There companions will be ready to help them, will be eyes to the blind and legs to the lame, as good Christians ought to be to one another in their travels heavenward, Job_29:15. But, above all, their God will help them; and let none plead that he is blind who has God for his guide, or lame who has God for his strength. The women with child are heavy, and it is not fit that they should undertake such a journey, much less those that travail with child; and yet, when it is to return to Zion, neither the one nor the other shall make any difficulty of it. Note, When God calls we must not plead any inability to come; for he that calls us will help us, will strengthen us. 3. Though they seem to be diminished, and to have become few in numbers, yet, when they come all together, they shall be a great company; and so will God's spiritual Israel be when there shall be a general rendezvous of them, though now they are but a little flock. 4. Though their return will be matter of joy to them, yet prayers and tears will be both their stores and their artillery (Jer_31:9): They shall come with weeping and with supplications, weeping for sin, supplication for pardon; for the goodness of God shall lead them to repentance; and they shall weep with more bitterness and more tenderness for sin, when they are delivered out of their captivity, than ever they did when they were groaning under it. Weeping and praying do well together; tears put life into prayers, and express the liveliness of the, and prayers help to wipe away tears. With favours will I lead them (so the margin reads it); in their journey they shall be compassed with God's favours, the fruits of his favour. 5. Though they have a perilous journey, yet they shall be safe under a divine convoy. Is the country they pass through dry and thirsty? I will cause them to walk by the rivers of waters, not the waters of a land-flood, which fail in summer. Is it a wilderness where there is no road, no track? I will cause them t walk in a straight way, which they shall not miss. Is it a rough and rocky country? Yet they shall not stumble. Note, Whithersoever God gives his people a clear call he will either find them or make them a ready way; and while we are following Providence we may be sure that Providence will not be wanting to us. And, lastly, here is a reason given why God will take all this care of his people: For I am a Father to Israel, a Father that begat him, and therefore will maintain him, that have the care and compassion of a father for him (Psa_103:13); and Ephraim is my first-born; even Ephraim, who, having gone astray from God, was no more worthy to be called a son, shall yet be owned as a first-born, particularly dear, and heir of a double portion of blessings. The same reason that was given for their release out of Egypt is given for their release out of Babylon; they are free-born and therefore must not be enslaved, are born to God and therefore must not be the servants of men. Exo_4:22, Exo_4:23, Israel is my son, even my first-born; let my son go that he may serve me. If we take God for our Father, and join ourselves to the church of the first-born, we may be assured that we shall want nothing that is good for us. — Henry 

Jer 31:10-17 

This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. it will look very great in history; let us see how it looks in prophecy.

It is foretold, 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, Jer_31:10. Una eademque manus vulnus opemque tulit - The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again. 2. That those who are sold and alienated shall be redeemed and brought back, Jer_31:11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands. 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, Jer_31:12, Jer_31:13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezr_3:11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa_58:11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev_21:4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (Jer_31:13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex - The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zec_8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Psa_126:5, Psa_126:6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance. 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (Jer_31:14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them. 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, Jer_31:15-17.

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Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (Jer_31:15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, Jer_40:1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen_37:35); the other she herself called Benoni - the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as 1Sa_30:6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Mat_2:17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not. (2.) Seasonable comfort administered to them in reference hereunto, Jer_31:16, Jer_31:17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and - the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. “There is hope for thy posterity” (so some read it); “though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:” - [1.] “The reward of thy work: - Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity.” God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom_8:18. [2.] “The restoration of thy children: They shall come again from the land of the enemy (Jer_31:16); they shall come again to their own border,” Jer_31:17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before. — Henry 

Jer 31:18-26 

We have here,

I. Ephraim's repentance, and return to God. Not only Judah, but Ephraim the ten tribes, shall be restored, and therefore shall thus be prepared and qualified for it, Hos_14:8. Ephraim shall say, What have I do to any more with idols? Ephraim the people, is here spoken of as a single person to denote their unanimity; they shall be as one man in their repentance and shall glorify God in it with one mind and one mouth, one and all. it is likewise thus expressed that it might be the better accommodated to particular penitents, for whose direction and encouragement this passage is intended. Ephraim is here brought in weeping for sin, perhaps because Ephraim, the person from whom that tribe had its denomination, was a man of a tender spirit, mourned for his children many days (1Ch_7:21, 1Ch_7:22), and sorrow for sin is compared to that for an only son. This penitent is here brought in, 1. Bemoaning himself and the miseries of his present case. True penitents do thus bemoan themselves. 2. Accusing himself, laying a load upon himself as a sinner, a great sinner. He charges upon himself, in the first place, that sin which his conscience told him that he was more especially guilty of at this time, and that was impatience under correction: “Thou has chastised me; I have been under the rod, and I needed it, I deserved it; I was justly chastised, chastised as a bullock, who would never have felt the goad if he had not first rebelled against the yoke.” True penitents look upon their afflictions as fatherly chastisements: “Thou hast chastised me and I was chastised; that is, it was well that I was chastised, otherwise I should have been undone; it did me good, or at least was intended to do me good; and yet I have been impatient under it.” Or it may intimate his want of feeling under the affliction: “Thou hast chastised me and I was chastised, that was all; I was not awakened by it and quickened by it; I looked no further than the chastisement. I have been under the chastisement as a bullock unaccustomed to the yoke, unruly and unmanageable, kicking against the pricks, like a wild bull in a net,” Isa_51:20. This is the sin he finds himself guilty of now; but (Jer_31:19) he reflects upon his former sins and looks as far back as the days of his youth. The discovery of one sin should put us upon searching out more; now he remembers the reproach of his youth. Ephraim, as a people, reflect upon the misconduct of their ancestors when they were first formed in a people. It is applicable to particular persons. Note, The sin of our youth was the reproach of our youth, and we ought often to remember it against ourselves and to bear it in a penitential sorrow and shame. 3. He is here brought in angry at himself, having a holy indignation at himself for his sin and folly: He smote upon his thigh, as the publican upon his breast. He was even amazed at himself, and at his own stupidity and frowardness: He was ashamed, yea even confounded, could not with any confidence look up to God, nor with any comfort reflect upon himself. 4. He is here recommending himself to the mercy and grace of God. He finds he is bent to backslide from God, and cannot by any power of his own keep himself close with God, much less, when he has revolted, bring himself back to God, and therefore he prays, Turn thou me and I shall be turned, which implies that unless God do turn him by his grace he shall never be turned, but wander endlessly, that therefore he is very desirous of converting grace, has a dependence upon it, and doubts not but that that grace will be sufficient for him, to help him over all the difficulties that were in the way of his return to God. See Jer_17:14, Heal me and I shall be healed. God works with power, can make the unwilling willing; if he undertake the conversion of a soul, it will be converted. 5. He is here pleasing himself with the experience he had of the blessed effect of divine grace: Surely after that I was turned I repented. Note, All the pious workings of our heart towards God are the fruit and consequence of the powerful working of his grace in us. And observe, He was turned, he was instructed, his will was bowed to the will of God, by the right informing of his judgment concerning the truths of God. Note, The way God takes of converting souls to himself is by opening the eyes of their understandings, and all good follows thereupon: After that I was instructed I yielded, I smote upon my thigh. When sinners come to a right knowledge they will come to a right way. Ephraim was chastised, and that did not produce the desired effect, it went no further: I was chastised, and that was all. But, when the instructions of God's Spirit accompanied the corrections of his providence, then the work was done, then he smote upon his thigh, was so humbled for sin as to have no more to do with it.

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II. God's compassion on Ephraim and the kind reception he finds with God, Jer_31:20. 1. God owns him for a child and a prodigal: Is Ephraim my dear son? Is he a pleasant child? Thus when Ephraim bemoans himself God bemoans him, as one whom his mother comforts, though she had chidden him, Isa_66:13. Is this Ephraim my dear son? Is this that pleasant child? Is it he that is thus sad in spirit and that complains so bitterly? So it is like that of Saul (1Sa_26:17), Is this thy voice, my son David? Or, as it is sometimes supplied, Is not Ephraim my dear son? Is he not a pleasant child? Yes, now he is, now he repents and returns. Note, Those that have been undutiful backsliding children, if they sincerely return and repent, however they have been under the chastisement of the rod, shall be accepted of God as dear and pleasant children. Ephraim had afflicted himself, but God thus heals him - had abased himself, but God thus honours him; as the returning prodigal who thought himself no more worthy to be called a son, yet, by his father, had the best robe put on him and a ring on his hand. 2. He relents towards him, and speaks of him with a great deal of tender compassion: Since I spoke against him, by the threatenings of the word and the rebukes of providence, I do earnestly remember him still, my thoughts towards him are thoughts of peace. Note, When God afflicts his people, yet he does not forget them; when he casts them out of their land, yet he does not cast them out of sight, nor out of mind. Even then when God is speaking against us, yet he is acting for us, and designing our good in all; and this is our comfort in our affliction, thatthe Lord thinks upon us, though we have forgotten him. I remember him still, and therefore my bowels are troubled for him, as Joseph's yearned towards his brethren, even when he spoke roughly to them. When Israel's afflictions extorted a penitent confession and submission it is said that his soul was grieved for the misery of Israel (Jdg_10:16), for he always afflicts with the greatest tenderness. It was God's compassion that mitigated Ephraim's punishment: My heart is turned within me (Hos_11:8, Hos_11:9); and now the same compassion accepted Ephraim's repentance. Ephraim had pleaded (Jer_31:18), Thou art the Lord my God, therefore to thee will I return, therefore on thy mercy and grace I will depend; and God shows that it was a valid plea and prevailing, for he makes it appear both that he is God and not man and that he is his God. 3. He resolves to do him good: I will surely have mercy upon him, saith the Lord, Note, God has mercy in store, rich mercy, sure mercy, suitable mercy, for all that in sincerity seek him and submit to him; and the more we are afflicted for sin the better prepared we are for the comforts of that mercy.

III. Gracious excitements and encouragements given to the people of God in Babylon to prepare for their return to their own land. Let them not tremble and lose their spirits; let them not trifle and lose their time; but with a firm resolution and a close application address themselves to their journey, Jer_31:21, Jer_31:22. 1. They must think of nothing but of coming back to their own country, out of which they had been driven: “Turn again, O virgin of Israel! a virgin to be again espoused to thy God; turn again to these thy cities; though they are laid waste and in ruins, they are thy cities, which thy God gave thee, and therefore turn again to them.” They must be content in Babylon no longer than till they had liberty to return to Zion. 2. They must return the same way that they went, that the remembrance of the sorrows which attended them, or which their fathers had told them of, in such and such places upon the road, the sight of which would, by a local memory, put them in mind of them, might make them the more thankful for their deliverance. Those that have departed from God into the bondage of sin must return by the way in which they went astray, to the duties they neglected, must do their first works. 3. They must engage themselves and all that is within them in this affair: Set thy heart towards the highway; bring thy mind to it; consider thy duty, the interest, and go about it with a good-will. Note, The way from Babylon to Zion, from the bondage of sin to the glorious liberty of God's children, is a highway; it is right, it is plain, it is safe, it is well-tracked (Isa_35:8 ); yet none are likely to walk in it, unless they set their hearts towards it. 4. They must furnish themselves with all needful accommodations for the journey: Set thee up way-marks, and make thee high heaps or pillars; send before to have such set up in all places where there is any danger of missing the road. Let those that go first, and are best acquainted with the way, set up such directions for those that follow. 5. They must compose themselves for their journey: How long will thou go about, O backsliding daughter? Let not their minds fluctuate, or be uncertain about it, but resolve upon it; let them not distract themselves with care and fear; let them not seek about to creatures for assistance, not hurry hither and thither in courting them, which had often been an instance of their backsliding from God; but let them cast themselves upon God, and then let their minds be fixed. 6. They are encouraged to do this by an assurance God gives them that he would create a new thing (strange and surprising) in the earth (in that land), a woman shall compass a man. The church of God, that is weak and feeble as a woman, altogether unapt for military employments and of a timorous spirit (Isa_54:6), shall surround, besiege, and prevail against a mighty man. The church is compared to a woman, Rev_12:1. And, whereas we find armies compassing the camp of the saints (Rev_20:9), now the camp of the saints shall compass them. Many good interpreters understand this new thing created in that land to be the incarnation of Christ, which God an eye to in bringing them back to that land, and which had sometimes been given them for a sign, Isa_7:14; Isa_9:6. A woman, the virgin Mary, enclosed in her womb the Mighty One; for so Geber, the word here used, signifies; and God is called Gibbor, the Mighty God (Jer_32:18), as also is Christ in Isa_9:6, where his incarnation is spoken of, as it is supposed to be here. He is El-Gibbor, the mighty God. Let this assure them that God would not cast off this people, for that blessing was to be among them, Isa_65:8.

IV. A comfortable prospect given them of a happy settlement in their own land again. 1. They shall have an interest in the esteem and good-will of all their neighbours, who will give them a good word and put up a good prayer for them (Jer_31:23): As yet or rather yet again (though Judah and Jerusalem have long been an astonishment and a hissing), this speech shall be used, as it was formerly, concerning the land of Judah and the cities thereof, The Lord bless you, O habitation of justice and mountain of holiness! This intimates that they shall return much reformed and every way better; and this reformation shall be so conspicuous that all about them shall take notice of it. The cities, that used to be nests of pirates, shall be habitations of justice; the mountain of Israel (so the whole land is called, Psa_78:54), and especially Mount Zion, shall be a mountain of holiness. Observe, Justice towards men, and holiness towards God, must go together. Godliness and honesty are what God has joined, and let no man think to put them asunder, not to make one to atone for the want of the other. It is well with a people when they come out of trouble thus refined, and it is a sure presage of further happiness. And we may with great comfort pray for the blessing of God upon those houses that are habitations of justice, those cities and countries that are mountains of holiness. There the Lord will undoubtedly command the blessing. 2. There shall be great plenty of all good things among them (Jer_31:24, Jer_31:25): There shall dwell in Judah itself, even in it, though it has now long lain waste, both husbandmen and shepherds, the two ancient and honourable employments of Cain and Abel, Gen_4:2. It is comfortable dwelling in a habitation of justice and a mountain of holiness. “And the husbandmen and shepherds shall eat of the fruit of their labours; for I have satiated the weary and sorrowful soul;” that is, those that came weary from their journey, and have been long sorrowful in their captivity, shall now enjoy great plenty. This is applicable to the spiritual blessings God has in store for all true penitents, for all that are just and holy; they shall be abundantly satisfied with divine graces and comforts. In the love and favour of God the weary soul shall find rest and the sorrowful soul joy.

V. The prophet tells us what pleasure the discovery of this brought to his mind, Jer_31:26. The foresights God had given him sometimes of the calamities of Judah and Jerusalem were exceedingly painful to him (as Jer_4:19), but these views were pleasant ones, though at a distance. “Upon this I awaked, overcome with joy, which burst the fetters of sleep; and I reflected upon my dream, and it was such as had made my sleep sweet to me; I was refreshed, as men are with quiet sleep.” Those may sleep sweetly that lie down and rise up in the favour of God and in communion with him. Nor is any prospect in this world more pleasing to good men, and good ministers, than that of the flourishing state of the church of God. What can we see with more satisfaction than the good of Jerusalem, all the days of our life, and peace upon Israel? — Henry 

Jer 31:27-34 

The prophet, having found his sleep sweet, made so by the revelations of divine grace, sets himself to sleep again, in hopes of further discoveries, and is not disappointed; for it is here further promised,

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I. That the people of God shall become both numerous and prosperous. Israel and Judah shall be replenished both with men and cattle, as if they were sown with the seed of both, Jer_31:27. They shall increase and multiply like a field sown with corn; and this is the product of God's blessing (Jer_31:23), for whom God blessed, to them he said, Be fruitful. This should be a type of the wonderful increase of the gospel-church. God will build them, and plant them, Jer_31:28. He will watch over them to do them good; no opportunity shall be lost that may further their prosperity. Every thing for a long time had turned so much against them, and all occurrences did so transpire to ruin them, that it seemed as if God had watched over them to pluck up and to throw down; but now every thing that falls out shall happily fall in to strengthen and advance their interests. God will be as ready to comfort those that repent of their sins, and are humbled for them, as he is to punish those that continue in love with their sins, and are hardened in them.

II. That they shall be reckoned with no further for the sins of their fathers (Jer_31:29, Jer_31:30),: They shall say no more (they shall have no more occasion to say) that God visits the iniquity of the parents upon the children, which God had done in the captivity, for the sins of their ancestors came into the account against them, particularly those of Manasseh: this they had complained of as a hardship. Other scriptures justify God in this method of proceeding, and our Saviour tells the wicked Jews in his days that they should smart for their fathers' sins, because they persisted in them, Mat_23:35, Mat_23:36. But it is here promised that this severe dispensation with them should now be brought to an end, that God would proceed no further in his controversy with them for their fathers' sins, but remember for them his covenant with their fathers and do them good according to that covenant: They shall no more complain, as they have done, that the fathers have eaten sour grapes and the children's teeth are set on edge (which speaks something of an absurdity, and is an invidious reflection upon God's proceedings), but every one shall die for his own iniquity still; though God will cease to punish them in their national capacity, yet he will still reckon with particular persons that provoke him. Note, Public salvations will give no impunity, no security, to private sinners: still every man that eats the sour grapes shall have his teeth set on edge. Note, Those that eat forbidden fruit, how tempting soever it looks, will find it a sour grape, and it will set their teeth on edge; sooner or later they will feel from it and reflect upon it with bitterness. There is as direct a tendency in sin to make a man uneasy as there is in sour grapes to set the teeth on edge.

III. That God will renew his covenant with them, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Heb_8:8, Heb_8:9, etc.), where this whole passage is quoted as a summary of the covenant of grace made with believers in Jesus Christ. Observe, 1. Who the persons are with whom this covenant is made - with the house of Israel and Judah, with the gospel church, the Israel of God on which peace shall be (Gal_6:16), with the spiritual seed of believing Abraham and praying Jacob. Judah and Israel had been two separate kingdoms, but were united after their return, in the joint favours God bestowed upon them; so Jews and Gentiles were in the gospel church and covenant. 2. What is the nature of this covenant in general: it is a new covenant and not according to the covenant made with them when they came out of Egypt; not as if that made with them at Mount Sinai were a covenant of nature and innocency, such as was made with Adam in the day he was created; no, that was, for substance, a covenant of grace, but it was a dark dispensation of that covenant in comparison with this in gospel times. Sinners were saved by that covenant upon their repentance, and faith in a Messiah to come, whose blood, confirming that covenant, was typified by that of the legal sacrifices, Exo_24:7, Exo_24:8. Yet this may upon many accounts be called new, in comparison with that; the ordinances and promises are more spiritual and heavenly, and the discoveries much more clear. That covenant God made with them when he took them by the hand, as they had been blind, or lame, or weak, to lead them out of the land of Egypt, which covenant they broke. Observe, It was God that made this covenant, but it was the people that broke it; for our salvation is of God, but our sin and ruin are of ourselves. It was an aggravation of their breach of it that God was a husband to them, that he had espoused them to himself; it was a marriage-covenant that was between him and them, which they broke by idolatry, that spiritual adultery. It is a great aggravation of our treacherous departures from God that he has been a husband to us, a loving, tender, careful husband, faithful to us, and yet we false to him. 3. What are the particular articles of his covenant. They all contain spiritual blessings; not, “I will give them the land of Canaan and a numerous issue,” but, “I will give them pardon, and peace, and grace, good heads and good hearts.” He promises, (1.) That he will incline them to their duty; I will put my law in their inward part and write it in their heart; not, I will give them a new law (as Mr. Gataker well observes), for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit as formerly it was written in the tables of stone. God writes his law in the hearts of all believers, makes it ready and familiar to them, at hand when they have occasion to use it, as that which is written in the heart, Pro_3:3. He makes them in care to observe it, for that which we are solicitous about is said to lie near our hearts. He works in them a disposition to obedience, a conformity of thought and affection to the rules of the divine law, as that of the copy to the original. This is here promised, and ought to be prayed for, that our duty may be done conscientiously and with delight. (2.) That he will take them into relation to himself: I will be their God, a God all-sufficient to them, and they shall be my people, a loyal obedient people to me. God's being to us a God is the summary of all happiness; heaven itself is no more, Heb_11:16; Rev_21:3. Our being to him a people may be taken either as the condition on our part (those and those only shall have God to be to them a God that are truly willing to engage themselves to be to him a people) or as a further branch of the promise that God will by his grace make us his people, a willing people, in the day of his power; and, whoever are his people, it is his grace that makes them so. (3.) That there shall be an abundance of the knowledge of God among all sorts of people, and this will have an influence upon all good: for those that rightly know God's name will seek him, and serve him, and put their trust in him (Jer_31:34): All shall know me; all shall be welcome to the knowledge of God and shall have the means of that knowledge; his ways shall be known upon earth, whereas, for many ages, in Judah only was God known. Many more shall know God than did in the Old Testament times, which among the Gentiles were times of ignorance, the true God being to them an unknown God. The things of God shall in gospel times be made more plain and intelligible, and level to the capacities of the meanest, than they were while Moses had a veil upon his face. There shall be such a general knowledge of God that there shall not be so much need as had formerly been of teaching. Some take it as a hyperbolical expression (and the dulness of the Jews needed such expressions to awaken them), designed only to show that the knowledge of God in gospel times should vastly exceed that knowledge of him which they had under the law. Or perhaps it intimates that in gospel times there shall be such great plenty of public preaching, statedly and constantly, by men authorized and appointed to preach the word in season and out of season, much beyond what was under the law, that there shall be less need than there was then of fraternal teaching, by a neighbour and a brother. The priests preached but now and then, and in the temple, and to a few in comparison; but now all shall or may know God by frequenting the assemblies of Christians, wherein, through all parts of the church, the good knowledge of God shall be taught. Some give this sense of it (Mr. Gataker mentions it), That many shall have such clearness of understanding in the things of God that they may seem rather to have been taught by some immediate irradiation than by any means of instruction. In short, the things of God shall by the gospel of Christ be brought to a clearer light than ever (2Ti_1:10), and the people of God shall by the grace of Christ be brought to a clearer sight of those things than ever, Eph_1:17, Eph_1:18. (4.) That, in order to all these blessings, sin shall be pardoned. This is made the reason of all the rest: For I will forgive their iniquity, will not impute that to them, nor deal with them according to the desert of that, will forgive and forget: I will remember their sin no more. It is sin that keeps good things from us, that stops the current of God's favours; let sin betaken away by pardoning mercy, and the obstruction is removed, and divine grace runs down like a river, like a mighty stream. — Henry 

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Jer 31:35-40 

Glorious things have been spoken in the foregoing verses concerning the gospel church, which that epocha of the Jewish church that was to commence at the return from captivity would at length terminate in, and which all those promises were to have their full accomplishment in. But may we depend upon these promises? Yes, we have here a ratification of them, and the utmost assurance imaginable given of the perpetuity of the blessings contained in them. The great thing here secured to us is that while the world stands God will have a church in it, which, though sometimes it may be brought very low, shall yet be raised again, and its interests re-established; it is built upon a rock, and the gates of hell shall not prevail against it. Now here are two things offered for the confirmation of our faith in this matter - the building of the world and the rebuilding of Jerusalem.

I. The building of the world, and the firmness and lastingness of that building, are evidences of the power and faithfulness of that God who has undertaken the establishment of his church. He that built all things at first is God (Heb_3:4), and the same is he that makes all things now. The constancy of the glories of the kingdom of nature may encourage us to depend upon the divine promise for the continuance of the glories of the kingdom of grace, for this is as the waters of Noah, Isa_54:9. Let us observe here,

1. The glories of the kingdom of nature, and infer thence how happy those are that have this God, the God of nature, to be their God for ever and ever. Take notice, (1.) Of the steady and regular motion of the heavenly bodies, which God is the first mover and supreme director of: He gives the sun for a light by day (Jer_31:35), not only made it at first to be so, but still gives it to be so; for the light and heat, and all the influences of the sun, continually depend upon its great Creator. He gives the ordinances of the moon and stars for a light by night; their motions are called ordinances both because they are regular and by rule and because they are determined and under rule. See Job_38:31-33. (2.) Take notice of the government of the sea, and the check that is given to its proud billows: The Lord of hosts divides the sea, or (as some read it) settles the sea, when the waves thereof roar (divide et impera - divide and rule); when it is most tossed God keeps it within compass (Jer_5:22), and soon quiets it and makes it calm again. The power of God is to be magnified by us, not only in maintaining the regular motions of the heavens, but in controlling the irregular motions of the seas. (3.) Take notice of the vastness of the heavens and the unmeasurable extent of the firmament; he must needs be a great God who manages such a great world as this is; the heavens above cannot be measured (Jer_31:37), and yet God fills them. (4.) Take notice of the mysteriousness even of that part of the creation in which our lot is cast and which we are most conversant with. The foundations of the earth cannot be searched out beneath, for the Creator hangs the earth upon nothing (Job_26:7), and we know not how the foundations thereof are fastened, Job_38:6. (5.) Take notice of the immovable stedfastness of all these (Jer_31:36): These ordinances cannot depart from before God; he has all the hosts of heaven and earth continually under his eye and all the motions of both; he has established them, and they abide, abide according to his ordinance, for all are his servants, Psa_119:90, Psa_119:91. The heavens are often clouded, and the sun and moon often eclipsed, the earth may quake and the sea be tossed, but they all keep their place, are moved, but not removed. Herein we must acknowledge the power, goodness, and faithfulness of the Creator.

2. The securities of the kingdom of grace inferred hence: we may be confident of this very thing that the seed of Israel shall not cease from being a nation, for the spiritual Israel, the gospel church, shall be a holy nation, a peculiar people, 1Pe_2:9. When Israel according to the flesh is no longer a nation the children of the promise are counted for the seed (Rom_9:8 ) and God will not cast off all the seed of Israel, no, not for all that they have done, though they have done very wickedly, Jer_31:37. He justly might cast them off, but he will not. Though he cast them out from their land, and cast them down for a time, yet he will not cast them off. Some of them he casts off, but not all; to this the apostle seems to refer (Rom_11:1), Hath God cast away his people? God forbid that we should think so! For (Jer_31:5) at this time there is a remnant, enough to save the credit of the promise that God will not cast off all the seed of Israel, though many among them throw away themselves by unbelief. Now we may be assisted in the belief of this by considering, (1.) That the God that has undertaken the preservation of the church is a God of almighty power, who upholds all things by his almighty word. Our help stands in his name who made heaven and earth, and therefore can do any thing. (2.) That God would not take all this care of the world but that he designs to have some glory to himself out of it; and how shall he have it but by securing to himself a church in it, a people that shall be to him for a name and a praise? (3.) That if the order of the creation therefore continues firm because it was well-fixed at first, and is not altered because it needs no alteration, the method of grace shall for the same reason continue invariable, as it was a first well settled. (4.) That he who has promised to preserve a church for himself has approved himself faithful to the word which he has spoken concerning the stability of the world. He that is true to his covenant with Noah and his sons, because he established it for an everlasting covenant (Gen_9:9, Gen_9:16), will not, we may be sure, be false to his covenant with Abraham and his seed, his spiritual seed, for that also is an everlasting covenant. Even that which they have done amiss, though they have done much, shall not prevail to defeat the gracious intentions of the covenant. See Psa_89:30, etc.

II. The rebuilding of Jerusalem which was now in ruins, and the enlargement and establishment of that, shall be an earnest of these great things that God will do for the gospel church, the heavenly Jerusalem, Jer_31:38-40. The days will come, though they may be long in coming, when, 1. Jerusalem shall be entirely built again, as large as ever it was; the dimensions are here exactly described by the places through which the circumference passed, and no doubt the wall which Nehemiah built, and which, the more punctually to fulfil the prophecy, began about the tower of Hananeel, here mentioned (Neh_3:1), enclosed as much ground as is here intended, though we cannot certainly determine the places here called the gate of the corner, the hill Gareb, etc. 2. When built it shall be consecrated to God and to his service. It shall be built to the Lord (Jer_31:38), and even the suburbs and fields adjacent shall be holy unto the Lord. It shall not be polluted with idols as formerly, but God shall be praised and honoured there; the whole city shall be as it were one temple, one holy place, as the new Jerusalem is, which therefore has no temple, because it is all temple. 3. Being thus built by virtue of the promise of God, it shall not be plucked up, nor thrown down, any more for ever; that is, it shall continue very long, the time of the new city from the return to its last destruction being fully as long as that of the old from David to the captivity. But this promise was to have its full accomplishment in the gospel church, which, as it is the spiritual Israel, and therefore God will not cast it off, so it is the holy city, and therefore all the powers of men shall not pluck it up, nor throw it down. It may lie waste for a time, as Jerusalem did, but shall recover itself, shall weather the storm and gain its point, and the gates of hell shall not prevail against it. — Henry

[daniel1212av]

(Jer 32)  "The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which [was] the eighteenth year of Nebuchadrezzar. [2] For then the king of Babylon's army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which [was] in the king of Judah's house. [3] For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; [4] And Zedekiah king of Judah shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes; [5] And he shall lead Zedekiah to Babylon, and there shall he be until I visit him, saith the LORD: though ye fight with the Chaldeans, ye shall not prosper.

[6] And Jeremiah said, The word of the LORD came unto me, saying, [7] Behold, Hanameel the son of Shallum thine uncle shall come unto thee, saying, Buy thee my field that [is] in Anathoth: for the right of redemption [is] thine to buy [it. 8] So Hanameel mine uncle's son came to me in the court of the prison according to the word of the LORD, and said unto me, Buy my field, I pray thee, that [is] in Anathoth, which [is] in the country of Benjamin: for the right of inheritance [is] thine, and the redemption [is] thine; buy [it] for thyself. Then I knew that this [was] the word of the LORD. [9] And I bought the field of Hanameel my uncle's son, that [was] in Anathoth, and weighed him the money, [even] seventeen shekels of silver. [10] And I subscribed the evidence, and sealed [it,] and took witnesses, and weighed [him] the money in the balances. [11] So I took the evidence of the purchase, [both] that which was sealed [according] to the law and custom, and that which was open: [12] And I gave the evidence of the purchase unto Baruch the son of Neriah, the son of Maaseiah, in the sight of Hanameel mine uncle's [son,] and in the presence of the witnesses that subscribed the book of the purchase, before all the Jews that sat in the court of the prison. [13] And I charged Baruch before them, saying, [14] Thus saith the LORD of hosts, the God of Israel; Take these evidences, this evidence of the purchase, both which is sealed, and this evidence which is open; and put them in an earthen vessel, that they may continue many days. [15] For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land.

[16] Now when I had delivered the evidence of the purchase unto Baruch the son of Neriah, I prayed unto the LORD, saying, [17] Ah Lord GOD! behold, thou hast made the heaven and the earth by thy great power and stretched out arm, [and] there is nothing too hard for thee: [18] Thou showest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, [is] his name, [19] Great in counsel, and mighty in work: for thine eyes [are] open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings: [20] Which hast set signs and wonders in the land of Egypt, [even] unto this day, and in Israel, and among [other] men; and hast made thee a name, as at this day; [21] And hast brought forth thy people Israel out of the land of Egypt with signs, and with wonders, and with a strong hand, and with a stretched out arm, and with great terror; [22] And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey; [23] And they came in, and possessed it; but they obeyed not thy voice, neither walked in thy law; they have done nothing of all that thou commandedst them to do: therefore thou hast caused all this evil to come upon them: [24] Behold the mounts, they are come unto the city to take it; and the city is given into the hand of the Chaldeans, that fight against it, because of the sword, and of the famine, and of the pestilence: and what thou hast spoken is come to pass; and, behold, thou seest [it. 25] And thou hast said unto me, O Lord GOD, Buy thee the field for money, and take witnesses; for the city is given into the hand of the Chaldeans.

[26] Then came the word of the LORD unto Jeremiah, saying, [27] Behold, I [am] the LORD, the God of all flesh: is there any thing too hard for me? [28] Therefore thus saith the LORD; Behold, I will give this city into the hand of the Chaldeans, and into the hand of Nebuchadrezzar king of Babylon, and he shall take it: [29] And the Chaldeans, that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink offerings unto other gods, to provoke me to anger. [30] For the children of Israel and the children of Judah have only done evil before me from their youth: for the children of Israel have only provoked me to anger with the work of their hands, saith the LORD. [31] For this city hath been to me [as] a provocation of mine anger and of my fury from the day that they built it even unto this day; that I should remove it from before my face, [32] Because of all the evil of the children of Israel and of the children of Judah, which they have done to provoke me to anger, they, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem. [33] And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching [them,] yet they have not hearkened to receive instruction. [34] But they set their abominations in the house, which is called by my name, to defile it. [35] And they built the high places of Baal, which [are] in the valley of the son of Hinnom, to cause their sons and their daughters to pass through [the fire] unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin. [36] And now therefore thus saith the LORD, the God of Israel, concerning this city, whereof ye say, It shall be delivered into the hand of the king of Babylon by the sword, and by the famine, and by the pestilence; [37] Behold, I will gather them out of all countries, whither I have driven them in mine anger, and in my fury, and in great wrath; and I will bring them again unto this place, and I will cause them to dwell safely: [38] And they shall be my people, and I will be their God: [39] And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them: [40] And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. [41] Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul. [42] For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them. [43] And fields shall be bought in this land, whereof ye say, [It is] desolate without man or beast; it is given into the hand of the Chaldeans. [44] Men shall buy fields for money, and subscribe evidences, and seal [them,] and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD."

[daniel1212av]

Jeremiah 32 - The Chaldaeans were already besieging the city, the prophet was in prison for foretelling its certain capture, and yet he bought with all the proper legal solemnities an estate, of which Lev_25:25 he had the right of redemption. The price apparently was small, but was more than the land commercially was worth. Jeremiah was now verging on 60, and only 10 of the 70 years of the captivity had passed by. But though the estate was not worth the purchase, the opportunity was precious as a means of assuring the people that (God would certainly bring them back. Jeremiah records, Jer_32:16-25 how his heart misgave him, upon which Jer. 32:26-44 God unfolds to hint the full meaning of the sign, and assures him of the certainty of Israel’s restoration. — Barnes   

Jeremiah 32 - In this chapter we have,  I. Jeremiah imprisoned for foretelling the destruction of Jerusalem and the captivity of king Zedekiah (Jer_32:1-5).  II. We have him buying land, by divine appointment, as an assurance that in due time a happy end should be put to the present troubles (Jer_32:6-15).  III. We have his prayer, which he offered up to God upon that occasion (Jer_32:16-25).  IV. We have a message which God thereupon entrusted him to deliver to the people.  1. He must foretell the utter destruction of Judah and Jerusalem for their sins (Jer_32:26-35). But,  2. At the same time he must assure them that, though the destruction was total, it should not be final, but that at length their posterity should recover the peaceable possession of their own land (Jer_32:36-44). The predictions of this chapter, both threatenings and promises, are much the same with what we have already met with again and again, but here are some circumstances that are very particular and remarkable. — Henry 

Jer 32:1-15 

Jeremiah, being in prison for his prophecy, purchased a piece of ground. This was to signify, that though Jerusalem was besieged, and the whole country likely to be laid waste, yet the time would come, when houses, and fields, and vineyards, should be again possessed. It concerns ministers to make it appear that they believe what they preach to others. And it is good to manage even our worldly affairs in faith; to do common business with reference to the providence and promise of God. — MHCC

Jer 32:16-25 

Jeremiah adores the Lord and his infinite perfections. When at any time we are perplexed about the methods of Providence, it is good for us to look to first principles. Let us consider that God is the fountain of all being, power, and life; that with him no difficulty is such as cannot be overcome; that he is a God of boundless mercy; that he is a God of strict justice; and that he directs every thing for the best. Jeremiah owns that God was righteous in causing evil to come upon them. Whatever trouble we are in, personal or public, we may comfort ourselves that the Lord sees it, and knows how to remedy it. We must not dispute God's will, but we may seek to know what it means. — MHCC

Jer 32:26-44 

God's answer discovers the purposes of his wrath against that generation of the Jews, and the purposes of his grace concerning future generations. It is sin, and nothing else, that ruins them. The restoration of Judah and Jerusalem is promised. This people were now at length brought to despair. But God gives hope of mercy which he had in store for them hereafter. Doubtless the promises are sure to all believers. God will own them for his, and he will prove himself theirs. He will give them a heart to fear him. All true Christians shall have a disposition to mutual love. Though they may have different views about lesser things, they shall all be one in the great things of God; in their views of the evil of sin, and the low estate of fallen man, the way of salvation through the Saviour, the nature of true holiness, the vanity of the world, and the importance of eternal things. Whom God loves, he loves to the end. We have no reason to distrust God's faithfulness and constancy, but only our own hearts. He will settle them again in Canaan. These promises shall surely be performed. Jeremiah's purchase was the pledge of many a purchase that should be made after the captivity; and those inheritances are but faint resemblances of the possessions in the heavenly Canaan, which are kept for all who have God's fear in their hearts, and do not depart from him. Let us then bear up under our trials, assured we shall obtain all the good he has promised us. — MHCC

Jer 32:1-15 

It appears by the date of this chapter that we are now coming very nigh to that fatal year which completed the desolations of Judah and Jerusalem by the Chaldeans. God's judgments came gradually upon them, but, they not meeting him by repentance in the way of his judgments, he proceeded in his controversy till all was laid waste, which was in the eleventh year of Zedekiah; now what is here recorded happened in the tenth. The king of Babylon's army had now invested Jerusalem and was carrying on the siege with vigour, not doubting but in a little time to make themselves masters of it, while the besieged had taken up a desperate resolution not to surrender, but to hold out to the last extremity. Now,

I. Jeremiah prophesies that both the city and the court shall fall into the hands of the king of Babylon. He tells them expressly that the besiegers shall take the city as a prize, for God, whose city it was in a peculiar manner, will give it into their hands and put it out of his protection (Jer_32:3), - that, though Zedekiah attempt to make his escape, he shall be overtaken, and shall be delivered a prisoner into the hands of Nebuchadnezzar, shall be brought into his presence, to his great confusion and terror, he having made himself so obnoxious by breaking his faith with him, he shall hear the king of Babylon pronounce his doom, and see with what fury and indignation he will look upon him (His eyes shall behold his eyes, Jer_32:4), - that Zedekiah shall be carried to Babylon, and continue a miserable captive there, until God visit him, that is, till God put an end to his life by a natural death, as Nebuchadnezzar had long before put an end to his days by putting out his eyes. Note, Those that live in misery may be truly said to be visited in mercy when God by death takes them home to himself. And, lastly, he foretels that all their attempts to force the besiegers from their trenches shall be ineffectual: Though you fight with the Chaldeans, you shall not prosper; how should they, when God did not fight for them? Jer_32:5. See Jer_34:2, Jer_34:3.

II. For prophesying thus he is imprisoned, not in the common goal, but in the more creditable prison that was within the verge of the palace, in the king of Judah's house, and there not closely confined, but in custodia libera - in the court of the prison, where he might have good company, good air, and good intelligence brought him, and would be sheltered from the abuses of the mob; but, however, it was a prison, and Zedekiah shut him up in it for prophesying as he did, Jer_32:2, Jer_32:3. So far was he from humbling himself before Jeremiah, as he ought to have done (2Ch_36:12), that he hardened himself against him. Though he had formerly so far owned him to be a prophet as to desire him to enquire of the Lord for them (Jer_21:2), yet now he chides him for prophesying (Jer_32:3), and shuts him up in prison, perhaps not with design to punish him any further, but only to restrain him from prophesying any further, which was crime enough. Silencing God's prophets, though it is not so bad as mocking and killing them, is yet a great affront to the God of heaven. See how wretchedly the hearts of sinners are hardened by the deceitfulness of sin. Persecution was one of the sins for which God was now contending with them, and yet Zedekiah persists in it even now that he was in the depth of distress. No providences, no afflictions, will of themselves part between men and their sins, unless the grace of God work with them. Nay, some are made worse by those very judgments that should make them better.

III. Being in prison, he purchases from a near relation of his a piece of ground that lay in Anathoth, Jer_32:6, Jer_32:7, etc.

[daniel1212av]

1. One would not have expected, (1.) That a prophet should concern himself so far in the business of this world; but why not? Though ministers must not entangle themselves, yet they may concern themselves in the affairs of this life. (2.) That one who had neither wife nor children should buy land. We find (Jer_16:2) that he had no family of his own; yet he may purchase for his own use while he lives, and leave it to the children of his relations when he dies. (3.) One would little have thought that a prisoner should be a purchaser; how should he get money beforehand to buy land with? It is probably that he lived frugally, and saved something out of what belonged to him as a priest, which is no blemish at all to his character; but we have no reason to think that the people were kind, or that his being beforehand was owing to their generosity. Nay, (4.) It was most strange of all that he should buy a piece of land when he himself knew that the whole land was now to be laid waste and fall into the hands of the Chaldeans, and then what good would this do him? But it was the will of God that he should buy it, and he submitted, though the money seemed to be thrown away. His kinsman came to offer it to him; it was not of his own seeking; he coveted not to lay house to house and field to field, but Providence brought it to him, and it was probably a good bargain; besides, the right of redemption belonged to him (Jer_32:8 ), and if he refused he would not do the kinsman's part. It is true he might lawfully refuse, but, being a prophet, in a thing of this nature he must do that which would be for the honour of his profession. It became him to fulfil all righteousness. It was land that lay within the suburbs of a priests' city, and, if he should refuse it, there was danger lest, in these times of disorder, it might be sold to one of another tribe, which was contrary to the law, to prevent which it was convenient for him to buy it. It would likewise be a kindness to his kinsman, who probably was at this time in great want of money. Jeremiah had but a little, but what he had he was willing to lay out in such a manner as might tend most to the honour of God and the good of his friends and country, which he preferred before his own private interests.

2. Two things may be observed concerning this purchase: -

(1.) How fairly the bargain was made. When Jeremiah knew by Hanameel's coming to him, as God had foretold he would, that it was the word of the Lord, that it was his mind that he should make this purchase, he made no more difficulty of it, but bought the field. And, [1.] He was very honest and exact in paying the money. He weighted him the money, did not press him to take it upon his report, though he was his near kinsman, but weighed it to him, current money. It was seventeen shekels of silver, amounting to about forty shillings of our money. The land was probably but a little field and of small yearly value, when the purchase was so low; besides, the right of inheritance was in Jeremiah, so that he had only to buy out his kinsman's life, the reversion being his already. Some think this was only the earnest of a greater sum; but we shall not wonder at the smallness of the price if we consider what scarcity there was of money at this time and how little lands were counted upon. [2.] He was very prudent and discreet in preserving the writings. They were subscribed before witnesses. One copy was sealed up, the other was open. One was the original, the other the counterpart; or perhaps that which was sealed up was for his own private use, the other that was open was to be laid up in the public register of conveyances, for any person concerned to consult. Due care and caution in things of this nature might prevent a great deal of injustice and contention. The deeds of purchase were lodged in the hands of Baruch, before witnesses, and he was ordered to lay them up in an earthen vessel (an emblem of the nature of all the securities this world can pretend to give us, brittle things and soon broken), that they might continue many days, for the use of Jeremiah's heirs, after the return out of captivity; for they might then have the benefit of this purchase. Purchasing reversions may be a kindness to those that come after us, and a good man thus lays up an inheritance for his children's children.

(2.) What was the design of having this bargain made. It was to signify that though Jerusalem was now besieged, and the whole country was likely to be laid waste, yet the time should come when houses, and fields, and vineyards should be again possessed in this land, Jer_32:15. As God appointed Jeremiah to confirm his predictions of the approaching destruction of Jerusalem by his own practice in living unmarried, so he now appointed him to confirm his predictions of the future restoration of Jerusalem by his own practice in purchasing this field. Note, It concerns ministers to make it to appear in their whole conversation that they do themselves believe that which they preach to others; and that they may do so, and impress it the more deeply upon their hearers, they must many a time deny themselves, as Jeremiah did in both these instances. God having promised that this land should again come into the possession of his people, Jeremiah will, on behalf of his heirs, put in for a share. Note, It is good to manage even our worldly affairs in faith, and to do common business with an eye to the providence and promise of God. Lucius Florus relates it as a great instance of the bravery of the Roman citizens that in the time of the second Punic war, when Hannibal besieged Rome and was very near making himself master of it, a field on which part of his army lay, being offered to sale at that time, was immediately purchased, in a firm belief that the Roman valour would raise the siege, lib. ii. cap. 6. And have not we much more reason to venture our all upon the word of God, and to embark in Zion's interests, which will undoubtedly be the prevailing interests at last? Non si male nunc et olim sic erit - Though now we suffer, we shall not suffer always. — Henry