23-24. (<reference osisRef="Jer.23.19">Jr 23:19</reference>). Vengeance upon God's foes always accompanies manifestations of His grace to His people.

<hi type="bold">continuing--</hi>literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on <reference osisRef="Jer.23.19">Jr 23:19</reference>,<reference osisRef="Jer.23.20">20</reference>), where the temporary downfall of Judea is spoken of. <chapter eID="Jer.30"/>

23-24. (Jr 23:19). Vengeance upon God's foes always accompanies manifestations of His grace to His people. continuing-- literally, "sojourning," abiding constantly; appropriately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling itself about" ("grievous" in English Version) (see on Jr 23:19,20), where the temporary downfall of Judea is spoken of.


<title type="x-s2">CHAPTER 31</title> <title type="x-s3"><reference osisRef="Jer.31.1-Jer.31.40">Jr 31:1-40</reference>. Continuation of the Prophecy in the Thirtieth Chapter.</title>
 As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold.

<hi type="bold">1. At the same time--</hi>"In the latter days" (<reference osisRef="Jer.30.24">Jr 30:24</reference>).

<hi type="bold">the God of--</hi>manifesting My grace to (<reference osisRef="Gen.17.7">Ge 17:7</reference>; <reference osisRef="Matt.22.32">Mt 22:32</reference>; <reference osisRef="Rev.21.3">Re 21:3</reference>).

<hi type="bold">all ... Israel--</hi>not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (<reference osisRef="Rom.11.26">Ro 11:26</reference>).

CHAPTER 31 Jr 31:1-40. Continuation of the Prophecy in the Thirtieth Chapter. As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold. 1. At the same time-- "In the latter days" (Jr 30:24). the God of-- manifesting My grace to (Ge 17:7; Mt 22:32; Re 21:3). all... Israel-- not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (Ro 11:26).


2. Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them now in their exile; because His covenant is "everlasting" (<reference osisRef="Jer.31.3">Jr 31:3</reference>), and changes not. The same argument occurs in <reference osisRef="Hos.13.5">Ho 13:5</reference>, <reference osisRef="Hos.9.10">9, 10</reference>; <reference osisRef="Hos.14.4">14:4</reference>, <reference osisRef="Hos.5.8">5, 8</reference>. Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in <reference osisRef="Isa.40.3">Is 40:3</reference> called a "desert" (compare <reference osisRef="Jer.50.12">Jr 50:12</reference>).

<hi type="bold">I went to cause him to rest--</hi>namely, in the pillar of cloud and fire, the symbol of God's presence, which went before Israel to search a resting-place (<reference osisRef="Num.10.33">Nu 10:33</reference>; <reference osisRef="Isa.63.14">Is 63:14</reference>) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (<reference osisRef="Exod.33.14">Ex 33:14</reference>; <reference osisRef="Deut.3.20">De 3:20</reference>; <reference osisRef="Josh.21.44">Jos 21:44</reference>; <reference osisRef="Ps.95.11">Psa 95:11</reference>; <reference osisRef="Heb.3.11">He 3:11</reference>).

2. Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favors to them now in their exile; because His covenant is "everlasting" (Jr 31:3), and changes not. The same argument occurs in Ho 13:5, 9, 10; 14:4, 5, 8. Babylon is fitly compared to the "wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in Is 40:3 called a "desert" (compare Jr 50:12). I went to cause him to rest-- namely, in the pillar of cloud and fire, the symbol of God's presence, which went before Israel to search a resting-place (Nu 10:33; Is 63:14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (Ex 33:14; De 3:20; Jos 21:44; Psa 95:11; He 3:11).


3. Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken!" God replies, Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in My counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (Mal 1:2; <reference osisRef="Rom.11.28">Ro 11:28</reference>, <reference osisRef="Rom.11.29">29</reference>). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (<reference osisRef="Jer.31.2">Jr 31:2</reference>), which refers to the olden times of Israel's history.

<hi type="bold">with loving kindness ... drawn--</hi>(<reference osisRef="Hos.11.4">Ho 11:4</reference>). Rather, "I have drawn out continually My loving kindness toward thee." So <reference osisRef="Ps.36.10">Psa 36:10</reference>, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So <reference osisRef="Isa.44.21">Is 44:21</reference>, "O Israel, thou shalt not be forgotten of Me."

3. Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken!" God replies, Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in My counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted thee (Mal 1:2; Ro 11:28, 29). Margin translates, "from afar," which does not answer so well as "of old," to "in the wilderness" (Jr 31:2), which refers to the olden times of Israel's history. with loving kindness... drawn-- (Ho 11:4). Rather, "I have drawn out continually My loving kindness toward thee." So Psa 36:10, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So Is 44:21, "O Israel, thou shalt not be forgotten of Me."


<hi type="bold">4. I will build ... thou shalt be built--</hi>The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (<reference osisRef="Jer.33.7">Jr 33:7</reference>).

<hi type="bold">adorned with ... tabrets--</hi>(<reference osisRef="1Sam.18.6">1Sa 18:6</reference>). Or, "adorn thyself with thy timbrels"; used by damsels on occasions of public rejoicings (<reference osisRef="Exod.15.20">Ex 15:20</reference>; <reference osisRef="Judg.11.34">Jud 11:34</reference>). Israel had cast away all instruments of joy in her exile (<reference osisRef="Ps.137.4">Psa 137:4</reference>).

<hi type="bold">dances--</hi>holy joy, not carnal mirth.

4. I will build... thou shalt be built-- The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," that is, establish in prosperity (Jr 33:7). adorned with... tabrets-- (1Sa 18:6). Or, "adorn thyself with thy timbrels"; used by damsels on occasions of public rejoicings (Ex 15:20; Jud 11:34). Israel had cast away all instruments of joy in her exile (Psa 137:4). dances-- holy joy, not carnal mirth.


<hi type="bold">5. Samaria--</hi>the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine.

<hi type="bold">eat ... as common--</hi>literally, "shall profane," that is, shall put to common use. For the first three years after planting, the vine was "not to be eaten of"; on the fourth year the fruit was to be "holy to praise the Lord withal"; on the fifth year the fruit was to be eaten as common, no longer restricted to holy use (<reference osisRef="Lev.19.23-Lev.19.25">Le 19:23-25</reference>; compare <reference osisRef="Deut.20.6">De 20:6</reference>; <reference osisRef="Deut.28.30">28:30</reference>, Margin). Thus the idea here is, "The same persons who plant shall reap the fruits"; it shall no longer be that one shall plant and another reap the fruit.

5. Samaria-- the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the vine. eat... as common-- literally, "shall profane," that is, shall put to common use. For the first three years after planting, the vine was "not to be eaten of"; on the fourth year the fruit was to be "holy to praise the Lord withal"; on the fifth year the fruit was to be eaten as common, no longer restricted to holy use (Le 19:23-25; compare De 20:6; 28:30, Margin). Thus the idea here is, "The same persons who plant shall reap the fruits"; it shall no longer be that one shall plant and another reap the fruit.


6. The watchmen stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem ("Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (<reference osisRef="Ezek.37.21">Eze 37:21</reference>, <reference osisRef="Ezek.37.22">22</reference>).

<hi type="bold">Mount Ephraim--</hi>not one single mountain, but the whole mountainous region of the ten tribes.

<hi type="bold">our God--</hi>from whom we formerly revolted, but who is now our God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (<reference osisRef="John.4.1-John.4.42">Joh 4:1-42</reference>; <reference osisRef="Acts.8.5-Acts.8.25">Ac 8:5-25</reference>).

6. The watchmen stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem ("Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (Eze 37:21, 22). Mount Ephraim-- not one single mountain, but the whole mountainous region of the ten tribes. our God-- from whom we formerly revolted, but who is now our God. An earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (Joh 4:1-42; Ac 8:5-25).


7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (<reference osisRef="Jer.31.1">Jr 31:1</reference>, <reference osisRef="Jer.31.8">8</reference>), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare <reference osisRef="Ps.102.13-Ps.102.17">Psa 102:13-17</reference>, as to the connection of Israel's restoration with the prayers of His people (<reference osisRef="Isa.62.1-Isa.62.6">Is 62:1-6</reference>).

<hi type="bold">for Jacob--</hi>on account of Jacob; on account of his approaching deliverance by Jehovah.

<hi type="bold">among--</hi>"for," that is, on account of, would more exactly suit the parallelism to "for Jacob."

<hi type="bold">chief of the nations--</hi>Israel: as the parallelism to "Jacob" proves (compare <reference osisRef="Exod.19.5">Ex 19:5</reference>; <reference osisRef="Ps.135.4">Psa 135:4</reference>; <reference osisRef="Amos.6.1">Am 6:1</reference>). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.

7. The people are urged with praises and prayers to supplicate for their universal restoration. Jehovah is represented in the context (Jr 31:1, 8), as promising immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes, He puts it into our hearts to pray for the thing desired. Compare Psa 102:13-17, as to the connection of Israel's restoration with the prayers of His people (Is 62:1-6). for Jacob-- on account of Jacob; on account of his approaching deliverance by Jehovah. among-- "for," that is, on account of, would more exactly suit the parallelism to "for Jacob." chief of the nations-- Israel: as the parallelism to "Jacob" proves (compare Ex 19:5; Psa 135:4; Am 6:1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favor.


<hi type="bold">8. north--</hi>Assyria, Media, &c. (see on <reference osisRef="Jer.3.12">Jr 3:12</reference>; <reference osisRef="Jer.3.18">Jr 3:18</reference>; <reference osisRef="Jer.23.8">23:8</reference>).

<hi type="bold">gather from ... coasts of ... earth--</hi>(<reference osisRef="Ezek.20.34">Eze 20:34</reference>, <reference osisRef="Ezek.20.41">41</reference>; <reference osisRef="Ezek.34.13">34:13</reference>).

<hi type="bold">blind ... lame, &c.--</hi>Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.

<hi type="bold">a great company--</hi>or, they shall return "in a great company" [Maurer].

8. north-- Assyria, Media, &c. (see on Jr 3:12; Jr 3:18; 23:8). gather from... coasts of... earth-- (Eze 20:34, 41; 34:13). blind... lame, &c.-- Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration. a great company-- or, they shall return "in a great company" [Maurer].


<hi type="bold">9. weeping--</hi>for their past sins which caused their exile (<reference osisRef="Ps.126.5">Psa 126:5</reference>, <reference osisRef="Ps.126.6">6</reference>). Although they come with weeping, they shall return with joy (<reference osisRef="Jer.50.4">Jr 50:4</reference>, <reference osisRef="Jer.50.5">5</reference>).

<hi type="bold">supplications--</hi>(Compare <reference osisRef="Jer.31.18">Jr 31:18</reference>, <reference osisRef="Jer.31.19">19</reference>; <reference osisRef="Jer.3.21-Jer.3.25">Jr 3:21-25</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>). Margin translates "favors," as in <reference osisRef="Josh.11.20">Jos 11:20</reference>; <reference osisRef="Ezra.9.8">Ezr 9:8</reference>; thus God's favors or compassions are put in opposition to the people's weeping; their tears shall be turned into joy. But English Version suits the parellelism best.

<hi type="bold">I will cause ... to walk by ... waters ... straight way--</hi>(Is 35:6-8; 43:<reference osisRef="Isa.8.19">19</reference>; <reference osisRef="Isa.49.10">49:10</reference>, <reference osisRef="Isa.49.11">11</reference>). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually (<reference osisRef="Matt.5.6">Mt 5:6</reference>; <reference osisRef="John.7.37">Joh 7:37</reference>).

<hi type="bold">Ephraim--</hi>the ten tribes no longer severed from Judah, but forming one people with it.

<hi type="bold">my first-born--</hi>(<reference osisRef="Exod.4.22">Ex 4:22</reference>; <reference osisRef="Hos.11.1">Ho 11:1</reference>; <reference osisRef="Rom.9.4">Ro 9:4</reference>). So the elect Church (<reference osisRef="2Cor.6.18">2Co 6:18</reference>; <reference osisRef="Jas.1.18">Jas 1:18</reference>).

9. weeping-- for their past sins which caused their exile (Psa 126:5, 6). Although they come with weeping, they shall return with joy (Jr 50:4, 5). supplications-- (Compare Jr 31:18, 19; Jr 3:21-25; Zec 12:10). Margin translates "favors," as in Jos 11:20; Ezr 9:8; thus God's favors or compassions are put in opposition to the people's weeping; their tears shall be turned into joy. But English Version suits the parellelism best. I will cause... to walk by... waters... straight way-- (Is 35:6-8; 43:19; 49:10, 11). God will give them waters to satisfy their thirst as in the wilderness journey from Egypt. So spiritually (Mt 5:6; Joh 7:37). Ephraim-- the ten tribes no longer severed from Judah, but forming one people with it. my first-born-- (Ex 4:22; Ho 11:1; Ro 9:4). So the elect Church (2Co 6:18; Jas 1:18).


10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations.

<hi type="bold">He that scattered will gather--</hi>He who scattered knows where to find Israel; He who smote can also heal.

<hi type="bold">keep--</hi>not only will gather, but keep safely to the end (<reference osisRef="John.13.1">Joh 13:1</reference>; <reference osisRef="John.17.11">17:11</reference>).

<hi type="bold">shepherd--</hi>(<reference osisRef="Isa.40.11">Is 40:11</reference>; <reference osisRef="Ezek.34.12-Ezek.34.14">Eze 34:12-14</reference>).

10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations. He that scattered will gather-- He who scattered knows where to find Israel; He who smote can also heal. keep-- not only will gather, but keep safely to the end (Joh 13:1; 17:11). shepherd-- (Is 40:11; Eze 34:12-14).


<hi type="bold">11. ransomed ... from ... hand of ... stronger--</hi>No strength of the foe can prevent the Lord from delivering Jacob (<reference osisRef="Isa.49.24">Is 49:24</reference>, <reference osisRef="Isa.49.25">25</reference>).

11. ransomed... from... hand of... stronger-- No strength of the foe can prevent the Lord from delivering Jacob (Is 49:24, 25).


<hi type="bold">12. height of Zion--</hi>(<reference osisRef="Ezek.17.23">Eze 17:23</reference>).

<hi type="bold">flow--</hi>There shall be a conflux of worshippers to the temple on Zion (<reference osisRef="Isa.2.2">Is 2:2</reference>; <reference osisRef="Mic.4.1">Mi 4:1</reference>).

<hi type="bold">to the goodness of ... Lord--</hi>(See <reference osisRef="Jer.31.14">Jr 31:14</reference>). Beneficence, that is, to the Lord as the source of all good things (<reference osisRef="Hos.3.5">Ho 3:5</reference>), to pray to Him and praise Him for these blessings of which He is the Fountainhead.

<hi type="bold">watered garden--</hi>(<reference osisRef="Isa.58.11">Is 58:11</reference>). Not merely for a time, but continually full of holy comfort.

<hi type="bold">not sorrow any more--</hi>referring to the Church triumphant, as well as to literal Israel (<reference osisRef="Isa.35.10">Is 35:10</reference>; <reference osisRef="Isa.65.19">65:19</reference>; <reference osisRef="Rev.21.4">Re 21:4</reference>).

12. height of Zion-- (Eze 17:23). flow-- There shall be a conflux of worshippers to the temple on Zion (Is 2:2; Mi 4:1). to the goodness of... Lord-- (See Jr 31:14). Beneficence, that is, to the Lord as the source of all good things (Ho 3:5), to pray to Him and praise Him for these blessings of which He is the Fountainhead. watered garden-- (Is 58:11). Not merely for a time, but continually full of holy comfort. not sorrow any more-- referring to the Church triumphant, as well as to literal Israel (Is 35:10; 65:19; Re 21:4).


<hi type="bold">13. young ... old--</hi>(<reference osisRef="Zech.8.4">Zec 8:4</reference>, <reference osisRef="Zech.8.5">5</reference>).

13. young... old-- (Zec 8:4, 5).


<hi type="bold">14. my goodness--</hi>(<reference osisRef="Jer.31.12">Jr 31:12</reference>).

14. my goodness-- (Jr 31:12).


<hi type="bold">15. Ramah--</hi>In Benjamin, east of the great northern road, two hours' <hi type="bold">journey from Jerusalem. Rachel, who all her life had pined for children (<reference osisRef="Gen.30.1">Ge 30:1</reference>), and who died with "sorrow" in giving birth to Benjamin (<reference osisRef="Gen.35.18">Ge 35:18</reference>, <reference osisRef="Gen.35.19">19</reference>, Margin; <reference osisRef="1Sam.10.2">1Sa 10:2</reference>), and was buried at Ramah, near Beth-lehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of her sons, the Ephraimites. Ramah was the place where Nebuzara-dan collected all the Jews in chains, previous to their removal to Babylon (<reference osisRef="Jer.40.1">Jr 40:1</reference>). God therefore consoles her with the promise of their restoration. <reference osisRef="Matt.2.17">Mt 2:17</reference>, 18 quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is exhausted" [Bengel]. Besides the temporary reference to the exiles in Babylon, the Holy Spirit foreshadowed ultimately Messiah's exile in Egypt, and the desolation caused in the neighborhood of Rachel's tomb by Herod's massacre of the children, whose mothers had "sons of sorrow" (Ben-oni), just as Rachel had. The return of Messiah (the representative of Israel) from Egypt, and the future restoration of Israel, both the literal and the spiritual (including the innocents), at the Lord's second advent, are antitypical of the restoration of Israel from Babylon, which is the ground of consolation held out here by Jeremiah. The clause, "They were not," that is, were dead (<reference osisRef="Gen.42.13">Ge 42:13</reference>), does not apply so strictly to the exiles in Babylon as it does to the history of Messiah and His people--</hi>past, present, and future. So the words, "There is hope in thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at the resurrection, at the same time that literal Israel is to be restored. "They were not," in Hebrew, is singular; each was not: each mother at the Beth-lehem massacre had but one child to lament, as the limitation of age in Herod's order, "two years and under," implies; this use of the singular distributively (the mothers weeping severally, each for her own child), is a coincidence between the prophecy of the Beth-lehem massacre and the event, the more remarkable as not being obvious: the singular, too, is appropriate as to Messiah in His Egyptian exile, who was to be a leading object of Rachel's lamentation.

15. Ramah-- In Benjamin, east of the great northern road, two hours' journey from Jerusalem. Rachel, who all her life had pined for children (Ge 30:1), and who died with "sorrow" in giving birth to Benjamin (Ge 35:18, 19, Margin; 1Sa 10:2), and was buried at Ramah, near Beth-lehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of her sons, the Ephraimites. Ramah was the place where Nebuzara-dan collected all the Jews in chains, previous to their removal to Babylon (Jr 40:1). God therefore consoles her with the promise of their restoration. Mt 2:17, 18 quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is exhausted" [Bengel]. Besides the temporary reference to the exiles in Babylon, the Holy Spirit foreshadowed ultimately Messiah's exile in Egypt, and the desolation caused in the neighborhood of Rachel's tomb by Herod's massacre of the children, whose mothers had "sons of sorrow" (Ben-oni), just as Rachel had. The return of Messiah (the representative of Israel) from Egypt, and the future restoration of Israel, both the literal and the spiritual (including the innocents), at the Lord's second advent, are antitypical of the restoration of Israel from Babylon, which is the ground of consolation held out here by Jeremiah. The clause, "They were not," that is, were dead (Ge 42:13), does not apply so strictly to the exiles in Babylon as it does to the history of Messiah and His people-- past, present, and future. So the words, "There is hope in thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at the resurrection, at the same time that literal Israel is to be restored. "They were not," in Hebrew, is singular; each was not: each mother at the Beth-lehem massacre had but one child to lament, as the limitation of age in Herod's order, "two years and under," implies; this use of the singular distributively (the mothers weeping severally, each for her own child), is a coincidence between the prophecy of the Beth-lehem massacre and the event, the more remarkable as not being obvious: the singular, too, is appropriate as to Messiah in His Egyptian exile, who was to be a leading object of Rachel's lamentation.


<hi type="bold">16. thy work--</hi>thy parental weeping for thy children [Rosenmuller]. Thine affliction in the loss of thy children, murdered for Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again [Calvin].

<hi type="bold">come again--</hi>(<reference osisRef="Hos.1.11">Ho 1:11</reference>).

16. thy work-- thy parental weeping for thy children [Rosenmuller]. Thine affliction in the loss of thy children, murdered for Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again [Calvin]. come again-- (Ho 1:11).


<hi type="bold">17. hope in ... end--</hi>All thy calamities shall have a prosperous issue.

17. hope in... end-- All thy calamities shall have a prosperous issue.


<hi type="bold">18. Ephraim--</hi>representing the ten tribes.

<hi type="bold">bemoaning himself--</hi>The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (<reference osisRef="Zech.12.10-Zech.12.14">Zec 12:10-14</reference>).

<hi type="bold">Thou hast chastised me, and I was chastised--</hi>In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom.

<hi type="bold">bullock unaccustomed to ... yoke--</hi>A similar image occurs in <reference osisRef="Deut.32.15">De 32:15</reference>. Compare "stiff-necked," <reference osisRef="Acts.7.51">Ac 7:51</reference>; <reference osisRef="Exod.32.9">Ex 32:9</reference>, an image from refractory oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Compare <reference osisRef="Acts.9.5">Ac 9:5</reference>, where the same figure is used of Saul while unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (<reference osisRef="Matt.11.29">Mt 11:29</reference>, <reference osisRef="Matt.11.30">30</reference>).

<hi type="bold">turn thou me--</hi>by Thy converting Spirit (<reference osisRef="Lam.5.21">La 5:21</reference>). But why does Ephraim pray for conversion, seeing that he is already converted? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (<reference osisRef="John.6.44">Joh 6:44</reference>, <reference osisRef="John.6.65">65</reference>; compare with <reference osisRef="Isa.27.3">Is 27:3</reference>; <reference osisRef="1Pet.1.5">1Pe 1:5</reference>; <reference osisRef="Phil.1.6">Php 1:6</reference>).

18. Ephraim-- representing the ten tribes. bemoaning himself-- The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (Zec 12:10-14). Thou hast chastised me, and I was chastised-- In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom. bullock unaccustomed to... yoke-- A similar image occurs in De 32:15. Compare "stiff-necked," Ac 7:51; Ex 32:9, an image from refractory oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Compare Ac 9:5, where the same figure is used of Saul while unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (Mt 11:29, 30). turn thou me-- by Thy converting Spirit (La 5:21). But why does Ephraim pray for conversion, seeing that he is already converted? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (Joh 6:44, 65; compare with Is 27:3; 1Pe 1:5; Php 1:6).


<hi type="bold">19. after that I was turned, I repented--</hi>Repentance in the full sense follows, not precedes, our being turned to God by God (<reference osisRef="Zech.12.10">Zec 12:10</reference>). The Jews' "looking to Him whom they pierced" shall result in their "mourning for Him." Repentance is the tear that flows from the eye of faith turned to Jesus. He Himself gives it: we give it not of ourselves, but must come to Him for it (<reference osisRef="Acts.5.31">Ac 5:31</reference>).

<hi type="bold">instructed--</hi>made to learn by chastisement. God's Spirit often works through the corrections of His providence.

<hi type="bold">smote upon ... thigh--</hi>(<reference osisRef="Ezek.21.12">Eze 21:12</reference>). A token of indignant remorse, shame, and grief, because of his past sin.

<hi type="bold">bear ... reproach of ... youth--</hi>"because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.

19. after that I was turned, I repented-- Repentance in the full sense follows, not precedes, our being turned to God by God (Zec 12:10). The Jews' "looking to Him whom they pierced" shall result in their "mourning for Him." Repentance is the tear that flows from the eye of faith turned to Jesus. He Himself gives it: we give it not of ourselves, but must come to Him for it (Ac 5:31). instructed-- made to learn by chastisement. God's Spirit often works through the corrections of His providence. smote upon... thigh-- (Eze 21:12). A token of indignant remorse, shame, and grief, because of his past sin. bear... reproach of... youth-- "because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.


<hi type="bold">20. Is Ephraim my dear son? &c.--</hi>The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love" (<reference osisRef="Jer.31.3">Jr 31:3</reference>) on Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (<reference osisRef="Jer.31.18">Jr 31:18</reference>, <reference osisRef="Jer.31.19">19</reference>), anticipating his return with prevenient grace and love. Compare <reference osisRef="Luke.15.20">Lu 15:20</reference>: "When he was yet a great way off, his father saw him and had compassion," &c.

<hi type="bold">spake against--</hi>threatened him for his idolatry.

<hi type="bold">remember--</hi>with favor and concern, as in <reference osisRef="Gen.8.1">Ge 8:1</reference>; <reference osisRef="Gen.30.22">30:22</reference>.

<hi type="bold">bowels ... troubled for him--</hi>(<reference osisRef="Deut.32.36">De 32:36</reference>; <reference osisRef="Isa.63.15">Is 63:15</reference>; <reference osisRef="Hos.11.8">Ho 11:8</reference>)--namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.

20. Is Ephraim my dear son? &c.-- The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim had been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love" (Jr 31:3) on Ephraim's being "turned" to God, he was immediately welcomed as God's "dear son." This verse sets forth God's readiness to welcome the penitent (Jr 31:18, 19), anticipating his return with prevenient grace and love. Compare Lu 15:20: "When he was yet a great way off, his father saw him and had compassion," &c. spake against-- threatened him for his idolatry. remember-- with favor and concern, as in Ge 8:1; 30:22. bowels... troubled for him-- (De 32:36; Is 63:15; Ho 11:8)--namely, with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the affections.


<hi type="bold">21. waymarks--</hi>pillars to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return.

<hi type="bold">highway--</hi>(<reference osisRef="Isa.35.8">Is 35:8</reference>, <reference osisRef="Isa.35.10">10</reference>).

21. waymarks-- pillars to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through the desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return. highway-- (Is 35:8, 10).


<hi type="bold">22. go about--</hi>namely, after human helps (<reference osisRef="Jer.2.18">Jr 2:18</reference>, 23, 36). Why not return immediately to me? Maurer translates, as in <reference osisRef="Song.5.6">So 5:6</reference>, "How long wilt thou withdraw thyself?" Let thy past backslidings suffice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, instead of at once trusting the word of God, which promised their restoration. To assure them of this, God promises to create a new thing in their land, A woman shall compass a man. Calvin explains this: Israel, who is feeble as a woman, shall be superior to the warlike Chaldeans; the captives shall reduce their captors to captivity. Hengstenberg makes the "woman" the Jewish Church, and the "man" Jehovah, her husband, whose love she will again seek (<reference osisRef="Hos.2.6">Ho 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>). Maurer, A woman shall protect (<reference osisRef="Deut.32.10">De 32:10</reference>, Margin; <reference osisRef="Ps.32.10">Psa 32:10</reference>) a man, that is, You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers (Augustine, &c.) almost unanimously interpreted it of the Virgin Mary compassing Christ in her womb. This view is favored:--(1) By the connection; it gives a reason why the exiles should desire a return to their country, namely, because Christ was conceived there. (2) The word "created" implies a divine power put forth in the creation of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the first Adam (<reference osisRef="Luke.1.35">Lu 1:35</reference>; <reference osisRef="Heb.10.5">He 10:5</reference>). (<reference osisRef="Heb.10.3">3</reference>) The phrase, "a new thing," something unprecedented; a man whose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of generation; one conceived by the Holy Ghost without man. (4) The specification "in the land" (not "earth," as English Version), namely, of Judah, where probably Christ was conceived, in Hebron (compare <reference osisRef="Luke.1.39">Lu 1:39</reference>, 42, 44, with <reference osisRef="Josh.21.11">Jos 21:11</reference>) or else in Nazareth, "in the territory" of Israel, to whom <reference osisRef="Jer.31.5">Jr 31:5</reference>, <reference osisRef="Jer.6.15">6, 15</reference>, <reference osisRef="Jer.18.21">18, 21</reference> refer; His birth was at Beth-lehem (<reference osisRef="Mic.5.2">Mi 5:2</reference>; <reference osisRef="Matt.2.5">Mt 2:5</reference>, <reference osisRef="2Cor.2.6">6</reference>). As the place of His nativity, and of His being reared (<reference osisRef="Matt.2.23">Mt 2:23</reference>), and of His preaching (<reference osisRef="Hag.2.7">Hag 2:7</reference>; Mal 3:1), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5) The Hebrew for "woman" implies an individual, as the Virgin Mary, rather than a collection of persons. (6) The restoration of Israel is grounded on God's covenant in Christ, to whom, therefore, allusion is naturally made as the foundation of Israel's hope (compare <reference osisRef="Isa.7.14">Is 7:14</reference>). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, <reference osisRef="Jer.31.21">Jr 31:21</reference>), that is, Israel and her sons at their final restoration, receiving Jesus as Messiah (<reference osisRef="Zech.12.10">Zec 12:10</reference>). (<reference osisRef="Zech.12.7">7</reference>) The reference to the conception of the child Messiah accords with the mention of the massacre of "children" referred to in <reference osisRef="Jer.31.15">Jr 31:15</reference> (compare <reference osisRef="Matt.2.17">Mt 2:17</reference>). (<reference osisRef="2Cor.2.8">8</reference>) The Hebrew for "man" is properly "mighty man," a term applied to God (<reference osisRef="Deut.10.17">De 10:17</reference>); and to Christ (<reference osisRef="Zech.13.7">Zec 13:7</reference>; compare <reference osisRef="Ps.45.3">Psa 45:3</reference>; <reference osisRef="Isa.9.6">Is 9:6</reference>) [Calovius].

22. go about-- namely, after human helps (Jr 2:18, 23, 36). Why not return immediately to me? Maurer translates, as in So 5:6, "How long wilt thou withdraw thyself?" Let thy past backslidings suffice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, instead of at once trusting the word of God, which promised their restoration. To assure them of this, God promises to create a new thing in their land, A woman shall compass a man. Calvin explains this: Israel, who is feeble as a woman, shall be superior to the warlike Chaldeans; the captives shall reduce their captors to captivity. Hengstenberg makes the "woman" the Jewish Church, and the "man" Jehovah, her husband, whose love she will again seek (Ho 2:6, 7). Maurer, A woman shall protect (De 32:10, Margin; Psa 32:10) a man, that is, You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers (Augustine, &c.) almost unanimously interpreted it of the Virgin Mary compassing Christ in her womb. This view is favored:--(1) By the connection; it gives a reason why the exiles should desire a return to their country, namely, because Christ was conceived there. (2) The word "created" implies a divine power put forth in the creation of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the first Adam (Lu 1:35; He 10:5). (3) The phrase, "a new thing," something unprecedented; a man whose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of generation; one conceived by the Holy Ghost without man. (4) The specification "in the land" (not "earth," as English Version), namely, of Judah, where probably Christ was conceived, in Hebron (compare Lu 1:39, 42, 44, with Jos 21:11) or else in Nazareth, "in the territory" of Israel, to whom Jr 31:5, 6, 15, 18, 21 refer; His birth was at Beth-lehem (Mi 5:2; Mt 2:5, 6). As the place of His nativity, and of His being reared (Mt 2:23), and of His preaching (Hag 2:7; Mal 3:1), are specified, so it is likely the Holy Spirit designated the place of His being conceived. (5) The Hebrew for "woman" implies an individual, as the Virgin Mary, rather than a collection of persons. (6) The restoration of Israel is grounded on God's covenant in Christ, to whom, therefore, allusion is naturally made as the foundation of Israel's hope (compare Is 7:14). The Virgin Mary's conception of Messiah in the womb answers to the "Virgin of Israel" (therefore so called, Jr 31:21), that is, Israel and her sons at their final restoration, receiving Jesus as Messiah (Zec 12:10). (7) The reference to the conception of the child Messiah accords with the mention of the massacre of "children" referred to in Jr 31:15 (compare Mt 2:17). (8) The Hebrew for "man" is properly "mighty man," a term applied to God (De 10:17); and to Christ (Zec 13:7; compare Psa 45:3; Is 9:6) [Calovius].


23. Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (<reference osisRef="Ps.122.5-Ps.122.8">Psa 122:5-8</reference>; <reference osisRef="Isa.1.26">Is 1:26</reference>), and of sacred worship ("holiness," <reference osisRef="Zech.8.3">Zec 8:3</reference>) on "Mount" Moriah.

23. Jerusalem again shall be the metropolis of the whole nation, the seat of "justice" (Psa 122:5-8; Is 1:26), and of sacred worship ("holiness," Zec 8:3) on "Mount" Moriah.


<hi type="bold">24. Judah ... cities ... husbandmen ... they with flocks--</hi>Two classes, citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distinguished from its cities.

24. Judah... cities... husbandmen... they with flocks-- Two classes, citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distinguished from its cities.


25. The "weary, sorrowful," and indigent state of Israel will prove no obstacle in the way of My helping them.


26. The words of Jeremiah: Upon this (or, By reason of this) announcement of a happy restoration, "I awaked" from the prophetic dream vouchsafed to me (<reference osisRef="Jer.23.25">Jr 23:25</reference>) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in <reference osisRef="Ps.90.5">Psa 90:5</reference>.

26. The words of Jeremiah: Upon this (or, By reason of this) announcement of a happy restoration, "I awaked" from the prophetic dream vouchsafed to me (Jr 23:25) with the "sweet" impression thereof remaining on my mind. "Sleep" here means dream, as in Psa 90:5.


27. He shows how a land so depopulated shall again be peopled. God will cause both men and beasts in it to increase to a multitude (<reference osisRef="Ezek.36.9-Ezek.36.11">Eze 36:9-11</reference>; <reference osisRef="Hos.2.23">Ho 2:23</reference>).

27. He shows how a land so depopulated shall again be peopled. God will cause both men and beasts in it to increase to a multitude (Eze 36:9-11; Ho 2:23).


28. (<reference osisRef="Jer.44.27">Jr 44:27</reference>). The same God who, as it were (in human language), was on the watch for all means to destroy, shall be as much on the watch for the means of their restoration.

28. (Jr 44:27). The same God who, as it were (in human language), was on the watch for all means to destroy, shall be as much on the watch for the means of their restoration.


<hi type="bold">29. In those days--</hi>after their punishment has been completed, and mercy again visits them.

<hi type="bold">fathers ... eaten ... sour grape ... children's teeth ... on edge--</hi>the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (<reference osisRef="Lam.5.7">La 5:7</reference>; <reference osisRef="Ezek.18.2">Eze 18:2</reference>, <reference osisRef="Ezek.18.3">3</reference>).

29. In those days-- after their punishment has been completed, and mercy again visits them. fathers... eaten... sour grape... children's teeth... on edge-- the proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (La 5:7; Eze 18:2, 3).


30. (<reference osisRef="Gal.6.5">Ga 6:5</reference>, <reference osisRef="Gal.6.7">7</reference>).

30. (Ga 6:5, 7).


<hi type="bold">31. the days ... new covenant with ... Israel ... Judah--</hi>The new covenant is made with literal Israel and Judah, not with the spiritual Israel, that is, believers, except secondarily, and as grafted on the stock of Israel (<reference osisRef="Rom.11.16-Rom.11.27">Ro 11:16-27</reference>). For the whole subject of the thirtieth and thirty-first chapters is the restoration of the Hebrews (<reference osisRef="Jer.30.4">Jr 30:4</reference>, <reference osisRef="Jer.7.10">7, 10</reference>, <reference osisRef="Jer.7.18">18</reference>; <reference osisRef="Jer.31.7">31:7</reference>, <reference osisRef="Jer.10.11">10, 11</reference>, <reference osisRef="Jer.23.24">23, 24</reference>, 27, 36). With the "remnant according to the election of grace" in Israel, the new covenant has already taken effect. But with regard to the whole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an abridged form (<reference osisRef="Rom.11.27">Ro 11:27</reference>).

31. the days... new covenant with... Israel... Judah-- The new covenant is made with literal Israel and Judah, not with the spiritual Israel, that is, believers, except secondarily, and as grafted on the stock of Israel (Ro 11:16-27). For the whole subject of the thirtieth and thirty-first chapters is the restoration of the Hebrews (Jr 30:4, 7, 10, 18; 31:7, 10, 11, 23, 24, 27, 36). With the "remnant according to the election of grace" in Israel, the new covenant has already taken effect. But with regard to the whole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an abridged form (Ro 11:27).


<hi type="bold">32. Not ... the covenant that I made with ... fathers--</hi>the Old Testament covenant, as contrasted with our gospel covenant (He 8:8-12; 10:16, 17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (<reference osisRef="Jer.31.33">Jr 31:33</reference>, <reference osisRef="Jer.31.34">34</reference>; <reference osisRef="Ezek.11.17-Ezek.11.20">Eze 11:17-20</reference>), independent of any merit on their part (Eze 36:25-32; 37:1-28; 39:29; <reference osisRef="Joel.2.23-Joel.2.28">Joe 2:23-28</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>; <reference osisRef="2Cor.3.16">2Co 3:16</reference>).

<hi type="bold">took ... by ... hand--</hi>(<reference osisRef="Deut.1.31">De 1:31</reference>; <reference osisRef="Hos.11.3">Ho 11:3</reference>).

<hi type="bold">although I was an husband--</hi>(compare <reference osisRef="Jer.3.14">Jr 3:14</reference>; <reference osisRef="Hos.2.7">Ho 2:7</reference>, <reference osisRef="2Cor.2.8">8</reference>). But the Septuagint, Syriac, and St. Paul (<reference osisRef="Heb.8.9">He 8:9</reference>) translate, "I regarded them not"; and Gesenius, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.

32. Not... the covenant that I made with... fathers-- the Old Testament covenant, as contrasted with our gospel covenant (He 8:8-12; 10:16, 17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (Jr 31:33, 34; Eze 11:17-20), independent of any merit on their part (Eze 36:25-32; 37:1-28; 39:29; Joe 2:23-28; Zec 12:10; 2Co 3:16). took... by... hand-- (De 1:31; Ho 11:3). although I was an husband-- (compare Jr 3:14; Ho 2:7, 8). But the Septuagint, Syriac, and St. Paul (He 8:9) translate, "I regarded them not"; and Gesenius, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.


<hi type="bold">33. will be their God--</hi>(<reference osisRef="Jer.32.38">Jr 32:38</reference>).

33. will be their God-- (Jr 32:38).


34. True, specially of Israel (<reference osisRef="Isa.54.13">Is 54:13</reference>); secondarily, true of believers (<reference osisRef="John.6.45">Joh 6:45</reference>; <reference osisRef="1Cor.2.10">1Co 2:10</reference>; <reference osisRef="1John.2.20">1Jo 2:20</reference>).

<hi type="bold">forgive ... iniquity ... remember ... no more--</hi>(<reference osisRef="Jer.33.8">Jr 33:8</reference>; <reference osisRef="Jer.50.20">50:20</reference>; <reference osisRef="Mic.7.18">Mi 7:18</reference>); applying peculiarly to Israel (<reference osisRef="Rom.11.27">Ro 11:27</reference>). Secondarily, all believers (<reference osisRef="Acts.10.43">Ac 10:43</reference>).

34. True, specially of Israel (Is 54:13); secondarily, true of believers (Joh 6:45; 1Co 2:10; 1Jo 2:20). forgive... iniquity... remember... no more-- (Jr 33:8; 50:20; Mi 7:18); applying peculiarly to Israel (Ro 11:27). Secondarily, all believers (Ac 10:43).


<hi type="bold">35. divideth ... sea when ... waves ... roar ... Lord of hosts ... name--</hi>quoted from <reference osisRef="Isa.51.15">Is 51:15</reference>, the genuineness of which passage is thus established on Jeremiah's authority.

35. divideth... sea when... waves... roar... Lord of hosts... name-- quoted from Is 51:15, the genuineness of which passage is thus established on Jeremiah's authority.


<hi type="bold">36. a nation--</hi>Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centuries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (compare <reference osisRef="Jer.33.20">Jr 33:20</reference>; <reference osisRef="Ps.148.6">Psa 148:6</reference>; <reference osisRef="Isa.54.9">Is 54:9</reference>, <reference osisRef="Isa.54.10">10</reference>).

36. a nation-- Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, though scattered among all nations for eighteen centuries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (compare Jr 33:20; Psa 148:6; Is 54:9, 10).


37. (Compare <reference osisRef="Jer.33.22">Jr 33:22</reference>).

<hi type="bold">for all that they have done--</hi>namely, all the sins. God will regard His own covenant promise, rather than their merits.

37. (Compare Jr 33:22). for all that they have done-- namely, all the sins. God will regard His own covenant promise, rather than their merits.


<hi type="bold">38. tower of Hananeel--</hi>The city shall extend beyond its former bounds (<reference osisRef="Neh.3.1">Ne 3:1</reference>; <reference osisRef="Neh.12.39">12:39</reference>; <reference osisRef="Zech.14.10">Zec 14:10</reference>).

<hi type="bold">gate of ... corner--</hi>(<reference osisRef="2Kgs.14.13">2Ki 14:13</reference>; <reference osisRef="2Chr.26.9">2Ch 26:9</reference>).

38. tower of Hananeel-- The city shall extend beyond its former bounds (Ne 3:1; 12:39; Zec 14:10). gate of... corner-- (2Ki 14:13; 2Ch 26:9).


<hi type="bold">39. measuring-line--</hi>(<reference osisRef="Ezek.40.8">Eze 40:8</reference>; <reference osisRef="Zech.2.1">Zec 2:1</reference>).

<hi type="bold">Gareb--</hi>from a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed.

<hi type="bold">Goath--</hi>from a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [Junius].

39. measuring-line-- (Eze 40:8; Zec 2:1). Gareb-- from a Hebrew root, "to scrape"; Syriac, "leprosy"; the locality outside of the city, to which lepers were removed. Goath-- from a root, "to toil," referring to the toilsome ascent there: outside of the city of David, towards the southwest, as Gareb was northwest [Junius].


<hi type="bold">40. valley of ... dead--</hi>Tophet, where the bodies of malefactors were cast (<reference osisRef="Isa.30.33">Is 30:33</reference>), south of the city.

<hi type="bold">fields ... Kidron--</hi>so <reference osisRef="2Kgs.23.4">2Ki 23:4</reference>. Fields in the suburbs reaching as far as Kidron, east of the city.

<hi type="bold">horse gate--</hi>Through it the king's horses were led forth for watering to the brook Kidron (<reference osisRef="2Kgs.11.16">2Ki 11:16</reference>; <reference osisRef="Neh.3.28">Ne 3:28</reference>).

<hi type="bold">for ever--</hi>The city shall not only be spacious, but both "holy to the Lord," that is, freed from all pollutions, and everlasting (<reference osisRef="Joel.3.17">Joe 3:17</reference>, <reference osisRef="Joel.3.20">20</reference>; <reference osisRef="Rev.21.2">Re 21:2</reference>, 10, 27). <chapter eID="Jer.31"/>

40. valley of... dead-- Tophet, where the bodies of malefactors were cast (Is 30:33), south of the city. fields... Kidron-- so 2Ki 23:4. Fields in the suburbs reaching as far as Kidron, east of the city. horse gate-- Through it the king's horses were led forth for watering to the brook Kidron (2Ki 11:16; Ne 3:28). for ever-- The city shall not only be spacious, but both "holy to the Lord," that is, freed from all pollutions, and everlasting (Joe 3:17, 20; Re 21:2, 10, 27).


<title type="x-s2">CHAPTER 32</title> <title type="x-s3"><reference osisRef="Jer.32.1-Jer.32.14">Jr 32:1-14</reference>. Jeremiah, Imprisoned for His Prophecy against Jerusalem, Buys a Patrimonial Property (His Relative Hanameel's), IN Order to Certify to the Jews Their Future Return from Babylon.</title>

<hi type="bold">1. tenth year--</hi>The siege of Jerusalem had already begun, in the tenth month of the ninth year of Zedekiah (<reference osisRef="Jer.39.1">Jr 39:1</reference>; <reference osisRef="2Kgs.25.1">2Ki 25:1</reference>).

CHAPTER 32 Jr 32:1-14. Jeremiah, Imprisoned for His Prophecy against Jerusalem, Buys a Patrimonial Property (His Relative Hanameel's), IN Order to Certify to the Jews Their Future Return from Babylon. 1. tenth year-- The siege of Jerusalem had already begun, in the tenth month of the ninth year of Zedekiah (Jr 39:1; 2Ki 25:1).


<hi type="bold">2. in ... court of ... prison--</hi>that is, in the open space occupied by the guard, from which he was not allowed to depart, but where any of his friends might visit him (<reference osisRef="Jer.32.12">Jr 32:12</reference>; <reference osisRef="Jer.38.13">Jr 38:13</reference>, <reference osisRef="Jer.38.28">28</reference>). Marvellous obstinacy, that at the time when they were experiencing the truth of Jeremiah's words in the pressure of the siege, they should still keep the prophet in confinement [Calvin]. The circumstances narrated (<reference osisRef="Jer.32.3-Jer.32.5">Jr 32:3-5</reference>) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city (<reference osisRef="Jer.32.1">Jr 32:1</reference>; Jr 34:1-7; 39:1). He was at that time put into free custody in the court of the prison. At the raising of the siege by Pharaoh-hophra, Jeremiah was on the point of repairing to Benjamin, when he was cast into "the dungeon," but obtained leave to be removed again to the court of the prison (<reference osisRef="Jer.37.12-Jer.37.21">Jr 37:12-21</reference>). When there he urged the Jews, on the second advance of the Chaldeans to the siege, to save themselves by submission to Nebuchadnezzar (<reference osisRef="Jer.38.2">Jr 38:2</reference>, <reference osisRef="Jer.38.3">3</reference>); in consequence of this the king, at the instigation of the princes, had him cast into a miry dungeon (<reference osisRef="Jer.38.4-Jer.38.6">Jr 38:4-6</reference>); again he was removed to the prison court at the intercession of a courtier (<reference osisRef="Jer.32.7-Jer.32.13">Jr 32:7-13</reference>), where he remained till the capture of the city (<reference osisRef="Jer.32.28">Jr 32:28</reference>), when he was liberated (<reference osisRef="Jer.39.11">Jr 39:11</reference>, &c.; <reference osisRef="Jer.40.1">Jr 40:1</reference>, &c.).

2. in... court of... prison-- that is, in the open space occupied by the guard, from which he was not allowed to depart, but where any of his friends might visit him (Jr 32:12; Jr 38:13, 28). Marvellous obstinacy, that at the time when they were experiencing the truth of Jeremiah's words in the pressure of the siege, they should still keep the prophet in confinement [Calvin]. The circumstances narrated (Jr 32:3-5) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city (Jr 32:1; Jr 34:1-7; 39:1). He was at that time put into free custody in the court of the prison. At the raising of the siege by Pharaoh-hophra, Jeremiah was on the point of repairing to Benjamin, when he was cast into "the dungeon," but obtained leave to be removed again to the court of the prison (Jr 37:12-21). When there he urged the Jews, on the second advance of the Chaldeans to the siege, to save themselves by submission to Nebuchadnezzar (Jr 38:2, 3); in consequence of this the king, at the instigation of the princes, had him cast into a miry dungeon (Jr 38:4-6); again he was removed to the prison court at the intercession of a courtier (Jr 32:7-13), where he remained till the capture of the city (Jr 32:28), when he was liberated (Jr 39:11, &c.; Jr 40:1, &c.).


<hi type="bold">4. his eyes shall behold his eyes--</hi>that is, only before reaching Babylon, which he was not to see. <reference osisRef="Jer.39.6">Jr 39:6</reference>, <reference osisRef="Jer.39.7">7</reference> harmonizes this prophecy (<reference osisRef="Jer.32.4">Jr 32:4</reference>) with the seemingly opposite prophecy, <reference osisRef="Ezek.12.13">Eze 12:13</reference>, "He shall not see."

4. his eyes shall behold his eyes-- that is, only before reaching Babylon, which he was not to see. Jr 39:6, 7 harmonizes this prophecy (Jr 32:4) with the seemingly opposite prophecy, Eze 12:13, "He shall not see."


<hi type="bold">5. visit him--</hi>in a good sense (<reference osisRef="Jer.27.22">Jr 27:22</reference>); referring to the honor paid Zedekiah at his death and burial (<reference osisRef="Jer.34.4">Jr 34:4</reference>, <reference osisRef="Jer.34.5">5</reference>). Perhaps, too, before his death he was treated by Nebuchadnezzar with some favor.

<hi type="bold">though ye fight ... shall not prosper--</hi>(<reference osisRef="Jer.21.4">Jr 21:4</reference>).

5. visit him-- in a good sense (Jr 27:22); referring to the honor paid Zedekiah at his death and burial (Jr 34:4, 5). Perhaps, too, before his death he was treated by Nebuchadnezzar with some favor. though ye fight... shall not prosper-- (Jr 21:4).


<hi type="bold">6. Jeremiah said--</hi>resuming the thread of <reference osisRef="Jer.32.1">Jr 32:1</reference>, which was interrupted by the parenthesis (<reference osisRef="Jer.32.2-Jer.32.5">Jr 32:2-5</reference>).

6. Jeremiah said-- resuming the thread of Jr 32:1, which was interrupted by the parenthesis (Jr 32:2-5).


<hi type="bold">7. son of Shallum thine uncle--</hi>therefore, Jeremiah's first cousin.

<hi type="bold">field ... in Anathoth--</hi>a sacerdotal city: and so having one thousand cubits of suburban fields outside the wall attached to it (<reference osisRef="Num.35.4">Nu 35:4</reference>, <reference osisRef="Num.35.5">5</reference>). The prohibition to sell these suburban fields (<reference osisRef="Lev.25.34">Le 25:34</reference>) applied merely to their alienating them from Levites to another tribe; so that this chapter does not contravene that prohibition. Besides, what is here meant is only the purchase of the use of the field till the year of jubilee. On the failure of the owner, the next of kin had the right of redeeming it (<reference osisRef="Lev.25.25">Le 25:25</reference>, &c.; <reference osisRef="Ruth.4.3-Ruth.4.6">Ru 4:3-6</reference>).

7. son of Shallum thine uncle-- therefore, Jeremiah's first cousin. field... in Anathoth-- a sacerdotal city: and so having one thousand cubits of suburban fields outside the wall attached to it (Nu 35:4, 5). The prohibition to sell these suburban fields (Le 25:34) applied merely to their alienating them from Levites to another tribe; so that this chapter does not contravene that prohibition. Besides, what is here meant is only the purchase of the use of the field till the year of jubilee. On the failure of the owner, the next of kin had the right of redeeming it (Le 25:25, &c.; Ru 4:3-6).


<hi type="bold">8. Then I knew--</hi>Not that Jeremiah previously doubted the reality of the divine communication, but, the effect following it, and the prophet's experimentally knowing it, confirmed his faith and was the seal to the vision. The Roman historian, Florus (2.6), records a similar instance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Rome, and found a purchaser; implying the calm confidence of the ultimate issue entertained by the Roman people.

8. Then I knew-- Not that Jeremiah previously doubted the reality of the divine communication, but, the effect following it, and the prophet's experimentally knowing it, confirmed his faith and was the seal to the vision. The Roman historian, Florus (2.6), records a similar instance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Rome, and found a purchaser; implying the calm confidence of the ultimate issue entertained by the Roman people.


<hi type="bold">9. seventeen shekels of silver--</hi>As the shekel was only 2s. 4d.., the whole would be under £2, a rather small sum, even taking into account the fact of the Chaldean occupation of the land, and the uncertainty of the time when it might come to Jeremiah or his heirs. Perhaps the "seven shekels," which in the Hebrew (see Margin) are distinguished from the "ten pieces of silver," were shekels of gold [Maurer].

9. seventeen shekels of silver-- As the shekel was only 2s. 4d.., the whole would be under £2, a rather small sum, even taking into account the fact of the Chaldean occupation of the land, and the uncertainty of the time when it might come to Jeremiah or his heirs. Perhaps the "seven shekels," which in the Hebrew (see Margin) are distinguished from the "ten pieces of silver," were shekels of gold [Maurer].


<hi type="bold">10. subscribed--</hi>I wrote in the deed, "book of purchase" (<reference osisRef="Jer.32.12">Jr 32:12</reference>).

<hi type="bold">weighed--</hi>coined money was not in early use; hence money was "weighed" (<reference osisRef="Gen.23.16">Ge 23:16</reference>).

10. subscribed-- I wrote in the deed, "book of purchase" (Jr 32:12). weighed-- coined money was not in early use; hence money was "weighed" (Ge 23:16).


<hi type="bold">11. evidence ... sealed ... open--</hi>Two deeds were drawn up in a contract of sale; the one, the original copy, witnessed and sealed with the public seal; the other not so, but open, and therefore less authoritative, being but a copy. Gataker thinks that the purchaser sealed the one with his own seal; the other he showed to witnesses that they might write their names on the back of it and know the contents; and that some details, for example, the conditions and time of redemption were in the sealed copy, which the parties might not choose to be known to the witnesses, and which were therefore not in the open copy. The sealed copy, when opened after the seventy years' captivity, would greatly confirm the faith of those living at that time. The "law and custom" refer, probably, not merely to the sealing up of the conditions and details of purchase, but also to the law of redemption, according to which, at the return to Judea, the deed would show that Jeremiah had bought the field by his right as next of kin (<reference osisRef="Lev.25.13-Lev.25.16">Le 25:13-16</reference>), [Ludovicus De Dieu].

11. evidence... sealed... open-- Two deeds were drawn up in a contract of sale; the one, the original copy, witnessed and sealed with the public seal; the other not so, but open, and therefore less authoritative, being but a copy. Gataker thinks that the purchaser sealed the one with his own seal; the other he showed to witnesses that they might write their names on the back of it and know the contents; and that some details, for example, the conditions and time of redemption were in the sealed copy, which the parties might not choose to be known to the witnesses, and which were therefore not in the open copy. The sealed copy, when opened after the seventy years' captivity, would greatly confirm the faith of those living at that time. The "law and custom" refer, probably, not merely to the sealing up of the conditions and details of purchase, but also to the law of redemption, according to which, at the return to Judea, the deed would show that Jeremiah had bought the field by his right as next of kin (Le 25:13-16), [Ludovicus De Dieu].


<hi type="bold">12. Baruch--</hi>Jeremiah's amanuensis and agent (<reference osisRef="Jer.36.4">Jr 36:4</reference>, &c.).

<hi type="bold">before all--</hi>In sales everything clandestine was avoided; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (<reference osisRef="Jer.38.1">Jr 38:1</reference>).

12. Baruch-- Jeremiah's amanuensis and agent (Jr 36:4, &c.). before all-- In sales everything clandestine was avoided; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (Jr 38:1).


<hi type="bold">14. in an earthen vessel--</hi>that the documents might not be injured by the moisture of the surrounding earth; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come.

14. in an earthen vessel-- that the documents might not be injured by the moisture of the surrounding earth; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come.


15. (Compare <reference osisRef="Jer.32.24">Jr 32:24</reference>, <reference osisRef="Jer.25.37">25, 37</reference>, 43, 44).

15. (Compare Jr 32:24, 25, 37, 43, 44).


16. Jeremiah, not comprehending how God's threat of destroying Judah could be reconciled with God's commanding him to purchase land in it as if in a free country, has recourse to his grand remedy against perplexities, prayer.


<hi type="bold">17. hast made ... heaven--</hi>Jeremiah extols God's creative power, as a ground of humility on his part as man: It is not my part to call Thee, the mighty God, to account for Thy ways (compare <reference osisRef="Jer.12.1">Jr 12:1</reference>).

<hi type="bold">too hard--</hi>In <reference osisRef="Jer.32.27">Jr 32:27</reference> God's reply exactly accords with Jeremiah's prayer (<reference osisRef="Gen.18.14">Ge 18:14</reference>; <reference osisRef="Zech.8.6">Zec 8:6</reference>; <reference osisRef="Luke.1.37">Lu 1:37</reference>).

17. hast made... heaven-- Jeremiah extols God's creative power, as a ground of humility on his part as man: It is not my part to call Thee, the mighty God, to account for Thy ways (compare Jr 12:1). too hard-- In Jr 32:27 God's reply exactly accords with Jeremiah's prayer (Ge 18:14; Zec 8:6; Lu 1:37).


18. (<reference osisRef="Exod.34.7">Ex 34:7</reference>; <reference osisRef="Isa.65.6">Is 65:6</reference>). This is taken from the decalogue (<reference osisRef="Exod.20.5">Ex 20:5</reference>, <reference osisRef="Exod.20.6">6</reference>). This is a second consideration to check hasty judgments as to God's ways: Thou art the gracious and righteous Judge of the world.

18. (Ex 34:7; Is 65:6). This is taken from the decalogue (Ex 20:5, 6). This is a second consideration to check hasty judgments as to God's ways: Thou art the gracious and righteous Judge of the world.


<hi type="bold">19. counsel ... work--</hi>devising ... executing (<reference osisRef="Isa.28.29">Is 28:29</reference>).

<hi type="bold">eyes ... open upon all--</hi>(<reference osisRef="Job.34.21">Job 34:21</reference>; <reference osisRef="Prov.5.21">Pr 5:21</reference>).

<hi type="bold">to give ... according to ... ways--</hi>(<reference osisRef="Jer.17.10">Jr 17:10</reference>).

19. counsel... work-- devising... executing (Is 28:29). eyes... open upon all-- (Job 34:21; Pr 5:21). to give... according to... ways-- (Jr 17:10).


<hi type="bold">20. even unto this day--</hi>Thou hast given "signs" of Thy power from the day when Thou didst deliver Israel out of Egypt by mighty miracles, down to the present time [Maurer]. Calvin explains it, "memorable even unto this day."

<hi type="bold">among other men--</hi>not in Israel only, but among foreign peoples also. Compare for "other" understood, <reference osisRef="Ps.73.5">Psa 73:5</reference>.

<hi type="bold">made thee a name--</hi>(<reference osisRef="Exod.9.16">Ex 9:16</reference>; <reference osisRef="1Chr.17.21">1Ch 17:21</reference>; <reference osisRef="Isa.63.12">Is 63:12</reference>).

<hi type="bold">as at this day--</hi>a name of power, such as Thou hast at this day.

20. even unto this day-- Thou hast given "signs" of Thy power from the day when Thou didst deliver Israel out of Egypt by mighty miracles, down to the present time [Maurer]. Calvin explains it, "memorable even unto this day." among other men-- not in Israel only, but among foreign peoples also. Compare for "other" understood, Psa 73:5. made thee a name-- (Ex 9:16; 1Ch 17:21; Is 63:12). as at this day-- a name of power, such as Thou hast at this day.


21. (<reference osisRef="Ps.136.11">Psa 136:11</reference>, <reference osisRef="Ps.136.12">12</reference>).

21. (Psa 136:11, 12).


<hi type="bold">22. given ... didst swear--</hi>God gave it by a gratuitous covenant, not for their deserts.

<hi type="bold">a land flowing with milk and honey--</hi>(See on <reference osisRef="Num.14.8">Nu 14:8</reference>).

22. given... didst swear-- God gave it by a gratuitous covenant, not for their deserts. a land flowing with milk and honey-- (See on Nu 14:8).


<hi type="bold">23. all ... thou commandedst ... all this evil--</hi>Their punishment was thus exactly commensurate with their sin. It was not fortuitous.

23. all... thou commandedst... all this evil-- Their punishment was thus exactly commensurate with their sin. It was not fortuitous.


<hi type="bold">24. mounts--</hi>mounds of earth raised as breastworks by the besieging army, behind which they employed their engines, and which they gradually pushed forward to the walls of the city.

<hi type="bold">behold, thou seest it--</hi>connected with <reference osisRef="Jer.32.25">Jr 32:25</reference>. Thou seest all this with Thine own eyes, and yet (what seems inconsistent with it) Thou commandest me to buy a field.

24. mounts-- mounds of earth raised as breastworks by the besieging army, behind which they employed their engines, and which they gradually pushed forward to the walls of the city. behold, thou seest it-- connected with Jr 32:25. Thou seest all this with Thine own eyes, and yet (what seems inconsistent with it) Thou commandest me to buy a field.


<hi type="bold">25. for the city, &c.--</hi>rather, "though," &c.

25. for the city, &c.-- rather, "though," &c.


27. Jehovah retorts Jeremiah's own words: I am indeed, as thou sayest (<reference osisRef="Jer.32.17">Jr 32:17</reference>), the God and Creator of "all flesh," and "nothing is too hard for Me"; thine own words ought to have taught thee that, though Judea and Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to Me, when I please, to restore the state so that houses and lands therein shall be possessed in safety (<reference osisRef="Jer.32.36-Jer.32.44">Jr 32:36-44</reference>).

27. Jehovah retorts Jeremiah's own words: I am indeed, as thou sayest (Jr 32:17), the God and Creator of "all flesh," and "nothing is too hard for Me"; thine own words ought to have taught thee that, though Judea and Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to Me, when I please, to restore the state so that houses and lands therein shall be possessed in safety (Jr 32:36-44).


<hi type="bold">29. burn ... houses upon whose roofs ... incense unto Baal--</hi>retribution in kind. They burnt incense to Baal, on the houses, so the houses shall be burnt (<reference osisRef="Jer.19.13">Jr 19:13</reference>). The god of fire was the object of their worship; so fire shall be the instrument of their punishment.

<hi type="bold">to provoke me--</hi>indicating the design, not merely the event. They seemed to court God's "anger," and purposely to "provoke" Him.

29. burn... houses upon whose roofs... incense unto Baal-- retribution in kind. They burnt incense to Baal, on the houses, so the houses shall be burnt (Jr 19:13). The god of fire was the object of their worship; so fire shall be the instrument of their punishment. to provoke me-- indicating the design, not merely the event. They seemed to court God's "anger," and purposely to "provoke" Him.


<hi type="bold">30. have ... done--</hi>literally, "have been doing"; implying continuous action.

<hi type="bold">only ... evil ... only provoked me--</hi>They have been doing nothing else but evil; their sole aim seems to have been to provoke Me.

<hi type="bold">their youth--</hi>the time when they were in the wilderness, having just before come into national existence.

30. have... done-- literally, "have been doing"; implying continuous action. only... evil... only provoked me-- They have been doing nothing else but evil; their sole aim seems to have been to provoke Me. their youth-- the time when they were in the wilderness, having just before come into national existence.


<hi type="bold">31. provocation of mine anger--</hi>literally, "for mine anger." Calvin, therefore, connects these words with those at the end of the verse, "this city has been to me an object for mine anger (namely, by reason of the provocations mentioned, <reference osisRef="Jer.32.30">Jr 32:30</reference>, &c.), that I should remove it," &c. Thus, there will not be the repetition of the sentiment, <reference osisRef="Jer.32.30">Jr 32:30</reference>, as in English Version; the Hebrew also favors this rendering. However, Jeremiah delights in repetitions. In English Version the words, "that I should remove it," &c., stand independently, as the result of what precedes. The time is ripe for taking vengeance on them (<reference osisRef="2Kgs.23.27">2Ki 23:27</reference>).

<hi type="bold">from the day that they built it--</hi>Solomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrous Canaanites.

31. provocation of mine anger-- literally, "for mine anger." Calvin, therefore, connects these words with those at the end of the verse, "this city has been to me an object for mine anger (namely, by reason of the provocations mentioned, Jr 32:30, &c.), that I should remove it," &c. Thus, there will not be the repetition of the sentiment, Jr 32:30, as in English Version; the Hebrew also favors this rendering. However, Jeremiah delights in repetitions. In English Version the words, "that I should remove it," &c., stand independently, as the result of what precedes. The time is ripe for taking vengeance on them (2Ki 23:27). from the day that they built it-- Solomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrous Canaanites.


<hi type="bold">32. priests ... prophets--</hi>(<reference osisRef="Neh.9.32">Ne 9:32</reference>, <reference osisRef="Neh.9.34">34</reference>). Hence, learn, though ministers of God apostatize, we must remain faithful.

32. priests... prophets-- (Ne 9:32, 34). Hence, learn, though ministers of God apostatize, we must remain faithful.


33. (<reference osisRef="Jer.2.27">Jr 2:27</reference>; <reference osisRef="2Cor.7.13">7:13</reference>).

33. (Jr 2:27; 7:13).


34. (<reference osisRef="Jer.7.30">Jr 7:30</reference>, <reference osisRef="Jer.7.31">31</reference>; <reference osisRef="Ezek.8.5-Ezek.8.17">Eze 8:5-17</reference>).

34. (Jr 7:30, 31; Eze 8:5-17).


<hi type="bold">35. cause ... pass through ... fire--</hi>By way of purification, they passed through with bare feet (<reference osisRef="Lev.18.21">Le 18:21</reference>).

<hi type="bold">Molech--</hi>meaning "king"; the same as Milcom (<reference osisRef="1Kgs.11.33">1Ki 11:33</reference>).

<hi type="bold">I commanded ... not--</hi>This cuts off from the superstitious the plea of a good intention. All "will-worship" exposes to God's wrath (<reference osisRef="Col.2.18">Col 2:18</reference>, 23).

35. cause... pass through... fire-- By way of purification, they passed through with bare feet (Le 18:21). Molech-- meaning "king"; the same as Milcom (1Ki 11:33). I commanded... not-- This cuts off from the superstitious the plea of a good intention. All "will-worship" exposes to God's wrath (Col 2:18, 23).


<hi type="bold">36. And now therefore--</hi>rather, "But now, nevertheless." Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, will, contrary to all that might have been expected, restore them.

<hi type="bold">ye say, It shall be delivered into ... king of Babylon--</hi>The reprobate pass from the extreme of self-confidence to that of despair of God's fulfilling His promise of restoring them.

36. And now therefore-- rather, "But now, nevertheless." Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, will, contrary to all that might have been expected, restore them. ye say, It shall be delivered into... king of Babylon-- The reprobate pass from the extreme of self-confidence to that of despair of God's fulfilling His promise of restoring them.


37. (See on <reference osisRef="Jer.16.15">Jr 16:15</reference>). The "all" countries implies a future restoration of Israel more universal than that from Babylon.

37. (See on Jr 16:15). The "all" countries implies a future restoration of Israel more universal than that from Babylon.


38. (<reference osisRef="Jer.30.22">Jr 30:22</reference>; <reference osisRef="Jer.24.7">24:7</reference>).

38. (Jr 30:22; 24:7).


<hi type="bold">39. one heart--</hi>all seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (<reference osisRef="Ezek.11.19">Eze 11:19</reference>, <reference osisRef="Ezek.11.20">20</reference>; <reference osisRef="Zeph.3.9">Zep 3:9</reference>).

<hi type="bold">for ... good of them--</hi>(<reference osisRef="Ps.34.12-Ps.34.15">Psa 34:12-15</reference>).

39. one heart-- all seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Eze 11:19, 20; Zep 3:9). for... good of them-- (Psa 34:12-15).


40. (<reference osisRef="Jer.31.31">Jr 31:31</reference>, <reference osisRef="Jer.31.33">33</reference>; <reference osisRef="Isa.55.3">Is 55:3</reference>).

<hi type="bold">not depart from me--</hi>never yet fully realized as to the Israelites.

<hi type="bold">I will not turn away from them ... good--</hi>(<reference osisRef="Isa.30.21">Is 30:21</reference>). Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures.

<hi type="bold">put my fear in ... hearts ... not depart from me--</hi>Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit.

40. (Jr 31:31, 33; Is 55:3). not depart from me-- never yet fully realized as to the Israelites. I will not turn away from them... good-- (Is 30:21). Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures. put my fear in... hearts... not depart from me-- Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit.


<hi type="bold">41. rejoice over them--</hi>(<reference osisRef="Deut.30.9">De 30:9</reference>; <reference osisRef="Isa.62.5">Is 62:5</reference>; <reference osisRef="Isa.65.19">65:19</reference>; <reference osisRef="Zeph.3.17">Zep 3:17</reference>).

<hi type="bold">plant ... assuredly--</hi>rather, "in stability," that is, permanently, for ever (<reference osisRef="Jer.24.6">Jr 24:6</reference>; <reference osisRef="Amos.9.15">Am 9:15</reference>).

41. rejoice over them-- (De 30:9; Is 62:5; 65:19; Zep 3:17). plant... assuredly-- rather, "in stability," that is, permanently, for ever (Jr 24:6; Am 9:15).


42. (<reference osisRef="Jer.31.28">Jr 31:28</reference>). The restoration from Babylon was only a slight foretaste of the grace to be expected by Israel at last through Christ.

42. (Jr 31:28). The restoration from Babylon was only a slight foretaste of the grace to be expected by Israel at last through Christ.


43. (<reference osisRef="Jer.32.15">Jr 32:15</reference>).

<hi type="bold">whereof ye say, It is desolate--</hi>(<reference osisRef="Jer.33.10">Jr 33:10</reference>).

43. (Jr 32:15). whereof ye say, It is desolate-- (Jr 33:10).


44. Referring to the forms of contract (<reference osisRef="Jer.32.10-Jer.32.12">Jr 32:10-12</reference>):

<hi type="bold">Benjamin--</hi>specified as Anathoth; Jeremiah's place of residence where the field lay (<reference osisRef="Jer.32.8">Jr 32:8</reference>), was in it. <chapter eID="Jer.32"/>

44. Referring to the forms of contract (Jr 32:10-12): Benjamin-- specified as Anathoth; Jeremiah's place of residence where the field lay (Jr 32:8), was in it.


<title type="x-s2">CHAPTER 33</title> <title type="x-s3"><reference osisRef="Jer.33.1-Jer.33.26">Jr 33:1-26</reference>. Prophecy of the Restoration from Babylon, and of Messiah as King and Priest.</title>

<hi type="bold">1. shut up--</hi>(<reference osisRef="Jer.32.2">Jr 32:2</reference>, <reference osisRef="Jer.32.3">3</reference>; <reference osisRef="2Tim.2.9">2Ti 2:9</reference>). Though Jeremiah was shut up in bondage, the word of God was "not bound."

CHAPTER 33 Jr 33:1-26. Prophecy of the Restoration from Babylon, and of Messiah as King and Priest. 1. shut up-- (Jr 32:2, 3; 2Ti 2:9). Though Jeremiah was shut up in bondage, the word of God was "not bound."


<hi type="bold">2. maker thereof--</hi>rather, "the doer of it," namely, that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect.

<hi type="bold">formed it--</hi>namely, Jerusalem (<reference osisRef="Jer.32.44">Jr 32:44</reference>) [Calvin]. Rather, "that formed," that is, moulds His purpose into due shape for execution (<reference osisRef="Isa.37.26">Is 37:26</reference>).

<hi type="bold">Lord ... his name--</hi>(<reference osisRef="Exod.3.14">Ex 3:14</reference>, <reference osisRef="Exod.3.15">15</reference>).

2. maker thereof-- rather, "the doer of it," namely, that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect. formed it-- namely, Jerusalem (Jr 32:44) [Calvin]. Rather, "that formed," that is, moulds His purpose into due shape for execution (Is 37:26). Lord... his name-- (Ex 3:14, 15).


<hi type="bold">3. Call ... I will answer--</hi>(<reference osisRef="Jer.29.12">Jr 29:12</reference>; <reference osisRef="Ps.91.15">Psa 91:15</reference>). Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant; namely, the restoration. God's promises are not to slacken, but to quicken the prayers of His people (<reference osisRef="Ps.132.13">Psa 132:13</reference>, <reference osisRef="Ps.132.17">17</reference>; <reference osisRef="Isa.62.6">Is 62:6</reference>, <reference osisRef="Isa.62.7">7</reference>).

<hi type="bold">mighty things--</hi>Hebrew, "inaccessible things," that is, incredible, hard to man's understanding [Maurer], namely, the restoration of the Jews, an event despaired of. "Hidden," or "recondite" [Piscator].

<hi type="bold">thou knowest not--</hi>Yet God had revealed those things to Jeremiah, but the unbelief of the people in rejecting the grace of God had caused him to forget God's promise, as though the case of the people admitted of no remedy.

3. Call... I will answer-- (Jr 29:12; Psa 91:15). Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant; namely, the restoration. God's promises are not to slacken, but to quicken the prayers of His people (Psa 132:13, 17; Is 62:6, 7). mighty things-- Hebrew, "inaccessible things," that is, incredible, hard to man's understanding [Maurer], namely, the restoration of the Jews, an event despaired of. "Hidden," or "recondite" [Piscator]. thou knowest not-- Yet God had revealed those things to Jeremiah, but the unbelief of the people in rejecting the grace of God had caused him to forget God's promise, as though the case of the people admitted of no remedy.


<hi type="bold">4. houses ... thrown down by the mounts--</hi>namely, by the missiles cast from the besiegers' mounds (<reference osisRef="Jer.32.24">Jr 32:24</reference>); "and by the sword" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters "with the sword."

4. houses... thrown down by the mounts-- namely, by the missiles cast from the besiegers' mounds (Jr 32:24); "and by the sword" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters "with the sword."


<hi type="bold">5. They--</hi>the Jews; the defenders of the "houses" (<reference osisRef="Jer.33.4">Jr 33:4</reference>), "come forward to fight with the Chaldeans," who burst into the city through the "thrown-down houses," but all the effect that they produce "is, to fill them (the houses) with" their own "dead bodies."

5. They-- the Jews; the defenders of the "houses" (Jr 33:4), "come forward to fight with the Chaldeans," who burst into the city through the "thrown-down houses," but all the effect that they produce "is, to fill them (the houses) with" their own "dead bodies."


6. (<reference osisRef="Jer.30.17">Jr 30:17</reference>). The answer to Jeremiah's mournful question (<reference osisRef="Jer.8.22">Jr 8:22</reference>).

<hi type="bold">cure--</hi>literally, the long linen bandage employed in dressing wounds.

<hi type="bold">truth--</hi>that is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.

6. (Jr 30:17). The answer to Jeremiah's mournful question (Jr 8:22). cure-- literally, the long linen bandage employed in dressing wounds. truth-- that is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.


<hi type="bold">7. cause ... to return--</hi>that is, reverse (<reference osisRef="Jer.33.11">Jr 33:11</reference>; <reference osisRef="Jer.32.44">Jr 32:44</reference>). The specification, both of "Judah" and "Israel," can only apply fully to the future restoration.

<hi type="bold">as at the first--</hi>(<reference osisRef="Isa.1.26">Is 1:26</reference>).

7. cause... to return-- that is, reverse (Jr 33:11; Jr 32:44). The specification, both of "Judah" and "Israel," can only apply fully to the future restoration. as at the first-- (Is 1:26).


<hi type="bold">8. cleanse--</hi>(<reference osisRef="Ezek.36.25">Eze 36:25</reference>; <reference osisRef="Zech.13.1">Zec 13:1</reference>; <reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.14">14</reference>). Alluding to the legal rites of purification.

<hi type="bold">all their iniquity ... all their iniquities--</hi>both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the grace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but all (<reference osisRef="Mic.7.18">Mi 7:18</reference>).

8. cleanse-- (Eze 36:25; Zec 13:1; He 9:13, 14). Alluding to the legal rites of purification. all their iniquity... all their iniquities-- both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the grace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but all (Mi 7:18).


<hi type="bold">9. it--</hi>the city.

<hi type="bold">a name ... a praise--</hi>(<reference osisRef="Jer.13.11">Jr 13:11</reference>; <reference osisRef="Isa.62.7">Is 62:7</reference>).

<hi type="bold">them--</hi>the inhabitants of Jerusalem.

<hi type="bold">they shall fear ... for all the goodness--</hi>(<reference osisRef="Ps.130.4">Psa 130:4</reference>). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (<reference osisRef="Ps.102.15">Psa 102:15</reference>; <reference osisRef="Isa.60.3">Is 60:3</reference>).

9. it-- the city. a name... a praise-- (Jr 13:11; Is 62:7). them-- the inhabitants of Jerusalem. they shall fear... for all the goodness-- (Psa 130:4). The Gentiles shall be led to "fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall "tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psa 102:15; Is 60:3).


<hi type="bold">10. ye say ... desolate--</hi>(<reference osisRef="Jer.32.43">Jr 32:43</reference>).

10. ye say... desolate-- (Jr 32:43).


11. (<reference osisRef="Jer.7.34">Jr 7:34</reference>; <reference osisRef="Jer.16.9">16:9</reference>).

<hi type="bold">Praise the Lord, &c.--</hi>the words of <reference osisRef="Ps.136.1">Psa 136:1</reference>, which were actually used by the Jews at their restoration (<reference osisRef="Ezra.3.11">Ezr 3:11</reference>).

<hi type="bold">sacrifice of praise--</hi>(<reference osisRef="Ps.107.22">Psa 107:22</reference>; <reference osisRef="Ps.116.17">116:17</reference>). This shall continue when all other sacrifices shall be at an end.

11. (Jr 7:34; 16:9). Praise the Lord, &c.-- the words of Psa 136:1, which were actually used by the Jews at their restoration (Ezr 3:11). sacrifice of praise-- (Psa 107:22; 116:17). This shall continue when all other sacrifices shall be at an end.


<hi type="bold">12. habitation of shepherds ... flocks--</hi>in contrast to <reference osisRef="Jer.33.10">Jr 33:10</reference>, "without man ... inhabitant ... without beast" (<reference osisRef="Jer.32.43">Jr 32:43</reference>; compare <reference osisRef="Jer.31.24">Jr 31:24</reference>; <reference osisRef="Jer.50.19">50:19</reference>; <reference osisRef="Isa.65.10">Is 65:10</reference>).

12. habitation of shepherds... flocks-- in contrast to Jr 33:10, "without man... inhabitant... without beast" (Jr 32:43; compare Jr 31:24; 50:19; Is 65:10).


<hi type="bold">13. pass ... under ... hands of him that telleth them--</hi>Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (<reference osisRef="Lev.27.32">Le 27:32</reference>; <reference osisRef="Mic.7.14">Mi 7:14</reference>; compare <reference osisRef="John.10.28">Joh 10:28</reference>, <reference osisRef="John.10.29">29</reference>; <reference osisRef="John.17.12">17:12</reference>).

13. pass... under... hands of him that telleth them-- Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (Le 27:32; Mi 7:14; compare Joh 10:28, 29; 17:12).


<hi type="bold">14. perform--</hi>"I will make to rise"; God's promise having for a time seemed to "lie" dead and abortive [Calvin].

14. perform-- "I will make to rise"; God's promise having for a time seemed to "lie" dead and abortive [Calvin].


15. Repeated from <reference osisRef="Jer.23.5">Jr 23:5</reference>.

<hi type="bold">the land--</hi>the Holy Land: Israel and Judah (<reference osisRef="Jer.23.6">Jr 23:6</reference>).

15. Repeated from Jr 23:5. the land-- the Holy Land: Israel and Judah (Jr 23:6).


<hi type="bold">16. Jerusalem--</hi>In <reference osisRef="Jer.23.6">Jr 23:6</reference>, instead of this, it is "Israel." "The name" in the Hebrew has here to be supplied from that passage; and for "he" (Messiah, the antitypical "Israel"), the antecedent there (<reference osisRef="Isa.49.3">Is 49:3</reference>), we have "she" here, that is, Jerusalem. She is called by the same name as Messiah, "The Lord Our Righteousness," by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (<reference osisRef="Eph.5.30">Ep 5:30</reference>, <reference osisRef="Eph.5.32">32</reference>). Hence, the Church is called "Christ" (<reference osisRef="Rom.16.7">Ro 16:7</reference>; <reference osisRef="1Cor.12.12">1Co 12:12</reference>). The Church hereby professes to draw all her righteousness from Christ (<reference osisRef="Isa.45.24">Is 45:24</reference>, <reference osisRef="Isa.45.25">25</reference>). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, "The Lord our Righteousness") to Christ.

16. Jerusalem-- In Jr 23:6, instead of this, it is "Israel." "The name" in the Hebrew has here to be supplied from that passage; and for "he" (Messiah, the antitypical "Israel"), the antecedent there (Is 49:3), we have "she" here, that is, Jerusalem. She is called by the same name as Messiah, "The Lord Our Righteousness," by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Ep 5:30, 32). Hence, the Church is called "Christ" (Ro 16:7; 1Co 12:12). The Church hereby professes to draw all her righteousness from Christ (Is 45:24, 25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, "The Lord our Righteousness") to Christ.


17. The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David (<reference osisRef="2Sam.7.16">2Sa 7:16</reference>; <reference osisRef="1Kgs.2.4">1Ki 2:4</reference>; <reference osisRef="Ps.89.4">Psa 89:4</reference>, 29, 36; compare <reference osisRef="Luke.1.32">Lu 1:32</reference>, 33).

17. The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David (2Sa 7:16; 1Ki 2:4; Psa 89:4, 29, 36; compare Lu 1:32, 33).


18. Messiah's literal priesthood (<reference osisRef="Heb.7.17">He 7:17</reference>, 21, 24-28), and His followers' spiritual priesthood and sacrifices (<reference osisRef="Jer.33.11">Jr 33:11</reference>; <reference osisRef="Rom.12.1">Ro 12:1</reference>; <reference osisRef="Rom.15.16">15:16</reference>; <reference osisRef="1Pet.2.5">1Pe 2:5</reference>, <reference osisRef="2Cor.2.9">9</reference>; <reference osisRef="Rev.1.6">Re 1:6</reference>), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (<reference osisRef="Num.25.12">Nu 25:12</reference>, <reference osisRef="Num.25.13">13</reference>; Mal <reference osisRef="2Cor.4.5">2:4, 5</reference>, <reference osisRef="2Cor.4.8">8</reference>).

18. Messiah's literal priesthood (He 7:17, 21, 24-28), and His followers' spiritual priesthood and sacrifices (Jr 33:11; Ro 12:1; 15:16; 1Pe 2:5, 9; Re 1:6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Nu 25:12, 13; Mal 2:4, 5, 8).


<hi type="bold">20. covenant of the day--</hi>that is, covenant with the day: answering to "covenant with David" (<reference osisRef="Jer.33.21">Jr 33:21</reference>, also <reference osisRef="Jer.33.25">Jr 33:25</reference>, "with day"; compare <reference osisRef="Jer.31.35">Jr 31:35</reference>, <reference osisRef="Jer.31.36">36</reference>; <reference osisRef="Lev.26.42">Le 26:42</reference>; <reference osisRef="Ps.89.34">Psa 89:34</reference>, <reference osisRef="Ps.89.37">37</reference>).

20. covenant of the day-- that is, covenant with the day: answering to "covenant with David" (Jr 33:21, also Jr 33:25, "with day"; compare Jr 31:35, 36; Le 26:42; Psa 89:34, 37).