Jeremiah 31:1. At the same time— This is a continuation of the discourse which was begun in the last chapter. "This second part (says Calmet) principally respects the return of the ten tribes. I have shewn in a particular dissertation, that not only Judah, Benjamin, and Levi, but all the twelve tribes, returned into their own country." Nothing is more expressly marked out in the prophets than this event; Jeremiah here foretels it in the clearest manner. But many great men have considered the return of the ten tribes here referred to, as an event which is to take place in the latter days of the Gospel.

Jeremiah 31:2. The people which were left, &c.— The first-fruits of salvation among the Jews are here specified, and that wilderness is meant, in which the Author of grace and his forerunner made their first appearance. The Jews were then a people left to the sword, namely, of the Chaldeans and Romans. Then the first Jews found a way to their rest, and guarded it for their posterity, to whom they left the example of their faith. The people left of the sword, and all the families of Israel, are different; as the beginning of salvation was with a few Jews, so the general salvation will take place in the whole nation. The prophet touches upon the first-fruits as a prelude to that complete and general salvation which will take place on the restoration of the Jews. Houbigant. Instead of, Even Israel, &c. Schultens reads, As Israel was marching to his glory.

Jeremiah 31:3. The Lord hath appeared of old unto me— From afar off Jehovah appeared unto me. These words, it is certain, were not spoken in reference to the same time that those were which go before. They may well be included in a parenthesis, and seem designed to intimate, that the prophet was favoured with a visionary prospect of a remote period to come, in which God is represented as discoursing of the transactions belonging to that period, as if they were already at hand; and this accounts for the use of verbs in the past tense, both in the preceding verse, and in Jeremiah 31:6-7. It is manifest from Jer 31:26 that the prophet had been in a vision or trance, out of which he awaked. And it is no less evident, that the general restoration of Israel, the subject of the discourse which he had heard during his vision, so much to his satisfaction, is not yet accomplished, nor entered upon, nor is there any certainty when it exactly will be.

Jeremiah 31:4. Again I will build thee— "Thy inhabitants shall be again restored, who shall rebuild their cities and habitations which lay desolate during the time of their captivity: thou shalt again hear rejoicing in thy land as before," &c. The Jews are called the virgin of Israel, to imply that, they returning in repentance and faith, the stains of their former idolatries, so often compared to whoredoms, have been taken away through the merit of their great Deliverer, the Messiah. See Lowth and Calmet.

Jeremiah 31:6. The watchmen—cry— Though the first reference may be to the leaders and teachers of the Jews returning from Babylon; yet, in the full completion of the prophesy, by watchmen the preachers of the Messiah, or of the Gospel, are to be understood; for the Jews apply the Hebrew word נצרים notsrim, expressly to this purpose. The phrase, Arise ye, alludes to the Jewish custom of going to Jerusalem at their three annual festivals.

Jeremiah 31:7. Among the the chief of the nations— On the tops of the mountains. Houbigant. See Psalms 72:16. Micah 4:1. We may read the whole clause, For thus hath JEHOVAH said, Shout forth joy unto Jacob; and congratulate with the chief of the nations; publish ye, praise ye, and say, JEHOVAH hath saved thy people, the remnant of Israel.

Jeremiah 31:14. I will satiate, &c.— See Psalms 36:8; Psalms 63:5.Isaiah 55:2; Isaiah 55:2.

Jeremiah 31:15. A voice was heard in Ramah— The prophet describes the lamentations in and about Jerusalem at the time of the several captivities, under the image of a mother lamenting over her dead children. The mournful scene is laid in Ramah, in the tribe of Benjamin mentioned Jos 18:25 and Rachel, the mother of that tribe, is introduced as chief mourner on so sad an occasion. This figurative representation was in a great measure literally fulfilled when Herod slew the infants at Bethlehem, the place where Rachel was buried; and, therefore, she may with great propriety be represented as rising from the grave, and lamenting the death of her innocent children. It is observable, that the Vulgate, Chaldee, and LXX. understand the word רמה Ramah, not as a proper name, but as an appellative; and translate it on high, or aloud; according to which the sense will be, A voice is heard on high, or aloud, lamentations, weepings louder and louder; Rachel weeping over her children, refusing to be comforted over her children, because they are not. The prophesy might primarily have alluded to the afflictions in which the Jews were immerged when collected by Nebuzar-adan at Ramah, in order to be transported into Babylon: but when considered in its secondary sense, as alluding to the massacre made by Herod at Bethlehem, we may infer, that had the prophet lived at that time, and heard the mothers' shrieks increasing, as the murderers proceeded in their havoc, he could not have given a more lively description of that massacre. See Grotius.

Jeremiah 31:16. For thy work shall be rewarded— The Scriptures frequently allude to the years or days of a hireling: see Job 7 l, 2 Jeremiah 14:6. Isaiah 16:4; Isaiah 40:10; Isaiah 62:11.

Jeremiah 31:17. And there is hope in thine end— "Though these of the present age do not live to see a return from the captivity, yet their posterity shall enjoy that blessing." This was particularly fulfilled with respect to the tribe of Benjamin in their return under Cyrus.

Jeremiah 31:19. Surely, &c.— The smiting of the thigh is an expression of great surprise and concern. The Lord commands Ezekiel to deplore the miseries of his people, and to smite upon his thigh; chap. Jeremiah 21:12. We find the same custom in Homer, Xenophon, and other ancient writers. If, therefore, this be one of those natural expressions of the internal state of our mind, the phrase will imply true contrition, and in this view the climax will appear proper. See Pilkington's Remarks, Calmet, and Pope's Iliad, 16: line 155.

Jeremiah 31:20. Is Ephraim my dear son? &c.— Some render this passage, Is not Ephraim my dear son? Is he not a delightful child? Verily, the oftener I speak of him, I shall still remember him more and more: therefore my bowels yearn upon or towards him, &c. Houbigant, however, defends the common reading; he thinks that God means to deny that Ephraim was his son, in order to shew him that his bowels were moved towards him solely through free mercy, and not on account of any merit or deservings of this people.

Jeremiah 31:21. Set thee up way-marks— The prophet bids them to think of preparing for their return to their own country; and, in order to that end, to set up landmarks to direct travellers in the right path. Instead of, make thee high heaps, Houbigant reads, erect monuments of thy grief; that is, tokens in thy return of thy late unhappy and captive state.

Jeremiah 31:22. How long, &c.— How long wilt thou turn backward, or be a backslider, O rebellious daughter? Houbigant. In which words, says he, the Jews are described in their present state, refusing assent to the Gospel, though they confess that they have erred in interpreting the prophets and promises of God. The next clause is understood by many of the best Christian writers of the miraculous conception of the Virgin Mary; nor, say they, will it be thought that such a prophesy concerning the conception of Christ is here inserted abruptly, if it be considered that as the coming of the Messiah is the foundation of all the promises both of the first and second covenant; so it contains the most powerful argument to persuade men to obedience; and that covenant of which Christ was to be the mediator, is plainly foretold and described in the 31st and following verses of this chapter.

Jeremiah 31:24. Husbandmen, and they that go forth with flocks— These words are descriptive of the circumstances in which the ancestors of the Jews were placed upon their first introduction into the land of Canaan. The land was by divine appointment divided by lot among them, and every man had his separate portion or patrimony assigned him, which he was forbidden to alienate or exchange, and consequently was bound to cultivate himself for the maintenance of himself and family. Besides which, I conceive, there were certain districts of waste or unappropriated plain, known by the name of the wilderness, reserved for the purpose of grazing and feeding their cattle in common. Thus every citizen was literally a husbandman, without any exception, and also a shepherd, or feeder of flocks. Nor could any institution be better calculated to render a people virtuous and happy, by training them up to habits of sobriety, frugality, and industry, and restraining them from the pursuits of luxury and pernicious elegance; while the prodigious increase of their numbers under such circumstances afforded a sufficient proof, that through the divine blessing co-operating with the natural fertility of their soil, they were all plentifully supplied with every article requisite for their commodious and comfortable subsistence. Accordingly it here appears to be the avowed design of divine Providence, upon bringing the Jewish people back to inhabit once more their ancient land, to revive among them an institution so favourable to their happiness.

Jeremiah 31:25. For I have satiated— For I have refreshed the thirsty soul, and every soul that pined for hunger have I filled.

Jeremiah 31:26. Upon this I awaked— But, considering these things, I awaked, and was delighted with my sleep. Houbigant. The prophet, on awakening, perceived himself comforted by these agreeable promises. This is the conclusion of the preceding discourse.

Jeremiah 31:35. Which divideth the sea— Who vibrates, or stirreth up the sea. Schultens, and Houbigant.