---
title: "Commentary Critical and Explanatory on the Whole Bible -  Jeremiah 31"
description: "CHAPTER 31   :-. CONTINUATION OF THE
PROPHECY IN THE THIRTIETH
CHAPTER. As in that chapter the restoration
of Judah, so in this the restoration of Israel"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/jeremiah/31"
---

CHAPTER 31

. 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" ([Jeremiah 30:24](../../../kjv/jeremiah/30/24)).
**the God of**—manifesting
My *grace* to ([Genesis 17:7](../../../kjv/genesis/17/7);
[Matthew 22:32](../../../kjv/matthew/22/32); [Revelation 21:3](../../../kjv/revelation/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 ([Romans 11:26](../../../kjv/romans/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" (), and changes not. The same argument occurs in [Hosea 13:5](../../../kjv/hosea/13/5);
[Hosea 13:9](../../../kjv/hosea/13/9); [Hosea 13:10](../../../kjv/hosea/13/10);
[Hosea 14:4](../../../kjv/hosea/14/4); [Hosea 14:5](../../../kjv/hosea/14/5);
[Hosea 14:8](../../../kjv/hosea/14/8). Babylon is fitly
compared to the "wilderness," as in both alike Israel was
as a stranger far from his appointed "rest" or home, and
Babylon is in [Isaiah 40:3](../../../kjv/isaiah/40/3) called a
"desert" (compare [Isaiah 40:3](../../../kjv/isaiah/40/3)).
**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* ([Numbers 10:33](../../../kjv/numbers/10/33);
[Isaiah 63:14](../../../kjv/isaiah/63/14)) for the people, both a
temporary one at each halt in the wilderness, and a permanent one in
Canaan ([Exodus 33:14](../../../kjv/exodus/33/14); [Deuteronomy 3:20](../../../kjv/deuteronomy/3/20);
[Joshua 21:44](../../../kjv/joshua/21/44); [Psalms 95:11](../../../kjv/psalms/95/11);
[Hebrews 3:11](../../../kjv/hebrews/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 ([Malachi 1:2](../../../kjv/malachi/1/2);
[Romans 11:28](../../../kjv/romans/11/28); [Romans 11:29](../../../kjv/romans/11/29)).
*Margin* translates, "from afar," which does not
answer so well as "of old," to "in the wilderness"
([Jeremiah 31:2](../../../kjv/jeremiah/31/2)), which refers to the
*olden* times of Israel's history.
**with loving kindness . . .
drawn**— ([Hosea 11:4](../../../kjv/hosea/11/4)). Rather,
"I have *drawn out continually* My loving kindness toward
thee." So [Psalms 36:10](../../../kjv/psalms/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 [Psalms 36:10](../../../kjv/psalms/36/10), "O Israel, thou shalt not be forgotten of Me."

**4. I will build . . . thou shalt be
built**—The combination of the *active* and *passive*
to express the same fact implies the infallible certainty of its
accomplishment. "Build," that is, establish in prosperity
([Jeremiah 33:7](../../../kjv/jeremiah/33/7)).
**adorned with . . . tabrets**—
([1 Samuel 18:6](../../../kjv/1-samuel/18/6)). Or, "*adorn
thyself* with thy *timbrels*"; used by damsels on
occasions of public rejoicings ([Exodus 15:20](../../../kjv/exodus/15/20);
[Judges 11:34](../../../kjv/judges/11/34)). Israel had cast away
all instruments of joy in her exile ([Judges 11:34](../../../kjv/judges/11/34)).
**dances**—holy joy, not
carnal mirth.

**5. Samaria**—the metropolis of
the ten tribes; here equivalent to *Israel.* The *mountainous*
nature of their country suited the growth of the *vine.*
**eat . . . as
common**—literally, "shall profane," that is, shall put
to common use. For the first three years after planting, the vine was
"not to be eaten of"; on the fourth year the fruit was to
be "holy to praise the Lord withal"; on the fifth year the
fruit was to be *eaten as common,* no longer restricted to *holy*
use ([Leviticus 19:23-25](../../../kjv/leviticus/19/23-25);
compare [Deuteronomy 20:6](../../../kjv/deuteronomy/20/6); [Deuteronomy 28:30](../../../kjv/deuteronomy/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 ([Ezekiel 37:21](../../../kjv/ezekiel/37/21);
[Ezekiel 37:22](../../../kjv/ezekiel/37/22)).
**Mount Ephraim**—not one
single mountain, but the whole mountainous region of the ten tribes.
**our God**—from whom we
formerly revolted, but who is now *our* God. An earnest of that
good time to come is given in the partial success of the gospel in
its first preaching in Samaria ([John 4:1-42](../../../kjv/john/4/1-42);
[Acts 8:5-25](../../../kjv/acts/8/5-25)).

**7.** The people are urged with
praises and prayers to supplicate for their universal restoration.
Jehovah is represented in the context ([Jeremiah 31:1](../../../kjv/jeremiah/31/1);
[Jeremiah 31:8](../../../kjv/jeremiah/31/8)), as promising
immediately to restore Israel. They therefore praise God for the
restoration, being as certain of it as if it were actually
accomplished; and at the same time *pray for* it, as prayer was
a means to the desired end. Prayer does not move God to grant our
wishes, but when God has determined to grant our wishes, He puts it
into our hearts to pray for the thing desired. Compare [Jeremiah 31:8](../../../kjv/jeremiah/31/8), as to the connection of Israel's restoration with the
prayers of His people ([Jeremiah 31:8](../../../kjv/jeremiah/31/8)).
**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 [Exodus 19:5](../../../kjv/exodus/19/5);
[Psalms 135:4](../../../kjv/psalms/135/4); [Amos 6:1](../../../kjv/amos/6/1)).
God estimates the greatness of nations not by man's standard of
material resources, but by His electing favor.

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

**9. weeping**—for their past sins
which caused their exile ([Psalms 126:5](../../../kjv/psalms/126/5);
[Psalms 126:6](../../../kjv/psalms/126/6)). Although they come
with weeping, they shall return with joy ([Jeremiah 50:4](../../../kjv/jeremiah/50/4);
[Jeremiah 50:5](../../../kjv/jeremiah/50/5)).
**supplications**—(Compare
[Jeremiah 31:18](../../../kjv/jeremiah/31/18); [Jeremiah 31:19](../../../kjv/jeremiah/31/19);
[Jeremiah 3:21-25](../../../kjv/jeremiah/3/21-25); [Zechariah 12:10](../../../kjv/zechariah/12/10)).
*Margin* translates "favors," as in [Joshua 11:20](../../../kjv/joshua/11/20);
[Ezra 9:8](../../../kjv/ezra/9/8); thus God's *favors*
or *compassions* are put in opposition to the people's *weeping;*
their tears shall be turned into joy. But *English Version*
suits the parellelism best.
**I will cause . . . to walk by
. . . waters . . . straight way**— ([Isaiah 35:6-8](../../../kjv/isaiah/35/6-8);
[Isaiah 43:19](../../../kjv/isaiah/43/19); [Isaiah 49:10](../../../kjv/isaiah/49/10);
[Isaiah 49:11](../../../kjv/isaiah/49/11)). God will give them
waters to satisfy their thirst as in the wilderness journey from
Egypt. So spiritually ([Matthew 5:6](../../../kjv/matthew/5/6);
[John 7:37](../../../kjv/john/7/37)).
**Ephraim**—the ten tribes
no longer severed from Judah, but forming one people with it.
**my first-born**— ([Exodus 4:22](../../../kjv/exodus/4/22);
[Hosea 11:1](../../../kjv/hosea/11/1); [Romans 9:4](../../../kjv/romans/9/4)).
So the elect Church ([2 Corinthians 6:18](../../../kjv/2-corinthians/6/18);
[James 1:18](../../../kjv/james/1/18)).

**10.** The tidings of God's
interposition in behalf of Israel will arrest the attention of even
the uttermost Gentile nations.
**He that scattered will
gather**—He who scattered knows where to find Israel; He who
smote can also heal.
**keep**—not only will
*gather,* but *keep safely* to the end ([John 13:1](../../../kjv/john/13/1);
[John 17:11](../../../kjv/john/17/11)).
**shepherd**— ([Isaiah 40:11](../../../kjv/isaiah/40/11);
[Ezekiel 34:12-14](../../../kjv/ezekiel/34/12-14)).

**11. ransomed . . . from . . . hand
of . . . stronger**—No strength of the foe can prevent the Lord
from delivering Jacob ([Isaiah 49:24](../../../kjv/isaiah/49/24);
[Isaiah 49:25](../../../kjv/isaiah/49/25)).

**12. height of Zion**— ().
**flow**—There shall be a
*conflux* of worshippers to the temple on Zion ([Isaiah 2:2](../../../kjv/isaiah/2/2);
[Micah 4:1](../../../kjv/micah/4/1)).
**to the goodness of . . .
Lord**—(See [Jeremiah 31:14](../../../kjv/jeremiah/31/14)).
*Beneficence,* that is, to the Lord as the *source of all good*
things ([Hosea 3:5](../../../kjv/hosea/3/5)), to pray to Him
and praise Him for these blessings of which He is the Fountainhead.
**watered garden**— ([Hosea 3:5](../../../kjv/hosea/3/5)). 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 ([Isaiah 35:10](../../../kjv/isaiah/35/10);
[Isaiah 65:19](../../../kjv/isaiah/65/19); [Revelation 21:4](../../../kjv/revelation/21/4)).

**13. young . . . old**— ([Zechariah 8:4](../../../kjv/zechariah/8/4);
[Zechariah 8:5](../../../kjv/zechariah/8/5)).

**14. my goodness**— ().

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

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

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

**18. Ephraim**—representing the
ten tribes.
**bemoaning himself**—The
spirit of penitent supplication shall at last be poured on Israel as
the necessary forerunner of their restoration ().
**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 . Compare "stiff-necked," [Acts 7:51](../../../kjv/acts/7/51);
[Exodus 32:9](../../../kjv/exodus/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 [Exodus 32:9](../../../kjv/exodus/32/9), 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" ([Matthew 11:29](../../../kjv/matthew/11/29);
[Matthew 11:30](../../../kjv/matthew/11/30)).
**turn thou me**—by Thy
converting Spirit ([Lamentations 5:21](../../../kjv/lamentations/5/21)).
But why does Ephraim pray for conversion, seeing that he is already
converted? Because we are converted by progressive steps, and need
the same power of God to carry forward, as to originate, our
conversion ([John 6:44](../../../kjv/john/6/44); [John 6:65](../../../kjv/john/6/65);
compare with [Isaiah 27:3](../../../kjv/isaiah/27/3); [1 Peter 1:5](../../../kjv/1-peter/1/5);
[Philippians 1:6](../../../kjv/philippians/1/6)).

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

**20. Is Ephraim my dear son?**
c.—The question implies that a negative answer was to be expected.
Who would have thought that one so undutiful to His heavenly Father
as Ephraim had been should still be regarded by God as a "pleasant
child?" Certainly he was *not* so in respect to his sin.
But by virtue of God's "everlasting love" () 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 ([Jeremiah 31:18](../../../kjv/jeremiah/31/18)
[Jeremiah 31:19](../../../kjv/jeremiah/31/19)), anticipating his
return with prevenient grace and love. Compare [Jeremiah 31:19](../../../kjv/jeremiah/31/19): "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 [Genesis 8:1](../../../kjv/genesis/8/1) [Genesis 30:22](../../../kjv/genesis/30/22).
**bowels . . . troubled for
him**— ([Deuteronomy 32:36](../../../kjv/deuteronomy/32/36); [Isaiah 63:15](../../../kjv/isaiah/63/15);
[Hosea 11:8](../../../kjv/hosea/11/8)) —namely, with the
yearnings of compassionate love. The "bowels" include the
region of the heart, the seat of the affections.

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

**22. go about**—namely, after
human helps ([Jeremiah 2:18](../../../kjv/jeremiah/2/18); [Jeremiah 2:23](../../../kjv/jeremiah/2/23);
[Jeremiah 2:36](../../../kjv/jeremiah/2/36)). Why not return
immediately to me? MAURER
translates, as in [Song of Solomon 5:6](../../../kjv/song-of-solomon/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 ([Hosea 2:6](../../../kjv/hosea/2/6);
[Hosea 2:7](../../../kjv/hosea/2/7)). MAURER,
A woman shall protect ([Deuteronomy 32:10](../../../kjv/deuteronomy/32/10),
*Margin;* [Psalms 32:10](../../../kjv/psalms/32/10)) a
man, that is, You need fear no foes in returning, for all things
shall be so peaceful that *a woman* would be able to take man's
part, and act as his *protector.* But the Christian fathers
(Augustine, c.) almost unanimously interpreted it of *the Virgin
Mary compassing Christ in her womb.* This view is favored:—(1)
By the connection it gives a reason why the exiles should desire a
return to their country, namely, because Christ was conceived there.
(2) The word "created" implies a divine power put forth in
the creation of a body in the Virgin's womb by the Holy Ghost for the
second Adam, such as was exerted in creating the first Adam ([Luke 1:35](../../../kjv/luke/1/35);
[Hebrews 10:5](../../../kjv/hebrews/10/5)). (3) The phrase, "a
*new* thing," something unprecedented; a man whose like had
never existed before, at once God and man; a mother out of the
ordinary course of nature, at once mother and virgin. An
extraordinary mode of generation; one conceived by the Holy Ghost
without man. (4) The specification "in the land" (not
"earth," as *English Version*), namely, of *Judah,*
where probably Christ was *conceived,* in *Hebron* (compare
[Luke 1:39](../../../kjv/luke/1/39); [Luke 1:42](../../../kjv/luke/1/42);
[Luke 1:44](../../../kjv/luke/1/44); [Joshua 21:11](../../../kjv/joshua/21/11))
or else in *Nazareth,* "in the territory" of *Israel,*
to whom [Jeremiah 31:5](../../../kjv/jeremiah/31/5); [Jeremiah 31:6](../../../kjv/jeremiah/31/6);
[Jeremiah 31:15](../../../kjv/jeremiah/31/15); [Jeremiah 31:18](../../../kjv/jeremiah/31/18);
[Jeremiah 31:21](../../../kjv/jeremiah/31/21) refer; His *birth*
was at Beth-lehem ([Micah 5:2](../../../kjv/micah/5/2);
[Matthew 2:5](../../../kjv/matthew/2/5); [Matthew 2:6](../../../kjv/matthew/2/6)).
As the place of His nativity, and of His being reared ([Matthew 2:6](../../../kjv/matthew/2/6)), and of His preaching ([Haggai 2:7](../../../kjv/haggai/2/7);
[Malachi 3:1](../../../kjv/malachi/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 [Isaiah 7:14](../../../kjv/isaiah/7/14)).
The *Virgin* Mary's conception of Messiah in the womb answers to
the "Virgin of Israel" (therefore so called, [Isaiah 7:14](../../../kjv/isaiah/7/14)), that is, Israel and her sons at their final restoration,
receiving Jesus as Messiah ([Isaiah 7:14](../../../kjv/isaiah/7/14)). (7) The reference to the conception of the *child*
Messiah accords with the mention of the massacre of "children"
referred to in [Jeremiah 31:15](../../../kjv/jeremiah/31/15)
(compare [Matthew 2:17](../../../kjv/matthew/2/17)). (8) The
*Hebrew* for "man" is properly "mighty man,"
a term applied to *God* ([Matthew 2:17](../../../kjv/matthew/2/17)); and to Christ ([Matthew 2:17](../../../kjv/matthew/2/17); compare [Psalms 45:3](../../../kjv/psalms/45/3);
[Isaiah 9:6](../../../kjv/isaiah/9/6)) [CALOVIUS].

**23.** Jerusalem again shall be the
metropolis of the whole nation, the seat of "justice"
([Psalms 122:5-8](../../../kjv/psalms/122/5-8); [Isaiah 1:26](../../../kjv/isaiah/1/26)),
and of sacred worship ("holiness," [Isaiah 1:26](../../../kjv/isaiah/1/26)) on "Mount" Moriah.

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

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

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

**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 ([Ezekiel 36:9-11](../../../kjv/ezekiel/36/9-11);
[Hosea 2:23](../../../kjv/hosea/2/23)).

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

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

**30.** ([Galatians 6:5](../../../kjv/galatians/6/5);
[Galatians 6:7](../../../kjv/galatians/6/7)).

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

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

**33. will be their God**— ().

**34.** True, specially of Israel
([Isaiah 54:13](../../../kjv/isaiah/54/13)); secondarily, true
of believers ([John 6:45](../../../kjv/john/6/45); [1 Corinthians 2:10](../../../kjv/1-corinthians/2/10);
[1 John 2:20](../../../kjv/1-john/2/20)).
**forgive . . . iniquity . . .
remember . . . no more**— ([Jeremiah 33:8](../../../kjv/jeremiah/33/8);
[Jeremiah 50:20](../../../kjv/jeremiah/50/20); [Micah 7:18](../../../kjv/micah/7/18));
applying peculiarly to Israel ([Micah 7:18](../../../kjv/micah/7/18)). Secondarily, all believers ([Micah 7:18](../../../kjv/micah/7/18)).

**35. divideth . . . sea when . . .
waves . . . roar . . . Lord of hosts . . . name**—quoted from , the genuineness of which passage is thus established on
Jeremiah's authority.

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

**37.** (Compare ).
**for all that they have
done**—namely, all the sins. God will regard His own covenant
promise, rather than their merits.

**38. tower of Hananeel**—The city
shall extend beyond its former bounds ([Nehemiah 3:1](../../../kjv/nehemiah/3/1);
[Nehemiah 12:39](../../../kjv/nehemiah/12/39); [Zechariah 14:10](../../../kjv/zechariah/14/10)).
**gate of . . . corner**—
([2 Kings 14:13](../../../kjv/2-kings/14/13); [2 Chronicles 26:9](../../../kjv/2-chronicles/26/9)).

**39. measuring-line**— ([Ezekiel 40:8](../../../kjv/ezekiel/40/8);
[Zechariah 2:1](../../../kjv/zechariah/2/1)).
**Gareb**—from a *Hebrew*
root, "to scrape"; *Syriac,* "leprosy"; the
locality outside of the city, to which *lepers* were removed.
**Goath**—from a root, "to
toil," referring to the *toilsome* ascent there: outside of
the city of David, towards the southwest, as Gareb was northwest
[JUNIUS].

**40. valley of . . . dead**—Tophet,
where the bodies of malefactors were cast (), south of the city.
**fields . . . Kidron**—so
[2 Kings 23:4](../../../kjv/2-kings/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
([2 Kings 11:16](../../../kjv/2-kings/11/16); [Nehemiah 3:28](../../../kjv/nehemiah/3/28)).
**for ever**—The city shall
not only be spacious, but both "holy to the Lord," that is,
freed from all pollutions, and *everlasting* ([Joel 3:17](../../../kjv/joel/3/17);
[Joel 3:20](../../../kjv/joel/3/20); [Revelation 21:2](../../../kjv/revelation/21/2);
[Revelation 21:10](../../../kjv/revelation/21/10); [Revelation 21:27](../../../kjv/revelation/21/27)).

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