Text -- Jeremiah 31:19 (NET)

31:19 For after we turned away from you we repented. After we came to our senses we beat our breasts in sorrow. We are ashamed and humiliated because of the disgraceful things we did previously.’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 31:19

After God had changed our hearts, we repented.

Wesley: Jer 31:19

After God had instructed us, by his prophets, by our afflictions, and by his Holy Spirit, we smote upon our thighs in testimony of our sorrow.

Wesley: Jer 31:19

The just punishment of the sins which I had long ago committed.

JFB: Jer 31:19

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 (Act 5:31).

JFB: Jer 31:19

Made to learn by chastisement. God's Spirit often works through the corrections of His providence.

JFB: Jer 31:19

(Eze 21:12). A token of indignant remorse, shame, and grief, because of his past sin.

JFB: Jer 31:19

"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.

Clarke: Jer 31:19

After that I was turned - Converted from my sin, folly, and idolatry

Clarke: Jer 31:19

I repented - To conviction of sin, I now added contrition for sin. Conviction, in this sense of the word, must precede contrition or repentance. As soon as a man sees himself lost and undone, he is convicted of sin; when convicted, he begins to mourn. Thus contrition follows conviction

Clarke: Jer 31:19

I smote upon my thigh - My sorrow grew deeper and deeper; I smote upon my thigh through the extremity of my distress. This was a usual sign of deep affliction. See Eze 21:12. It was the same among the ancient Greeks. So Homer: -

Ως εφατ ’ αυταρ Αρης θαλερω πεπληγετο μηρω

Χερσι καταπρηνεσσ, ολοφυρομενος δε προσηυδα.

IL. lib. 15:113

"She spake: and with expanded arms, his thigh

Smiting, thus sorrowful, the god exclaimed.

Cowper

- αυταρ Αχιλλευς

Μηρω πληξαμενος Πατροκληα προσεειπεν.

IL. lib. 16:124

"Achilles saw it, smote his thigh, and said.

Cowper

I have often seen persons in deep grief act thus.

Calvin: Jer 31:19

Jeremiah now proceeds with what he had before briefly touched upon, even to shew that the punishment inflicted on the Israelites had not been without its fruit. And this is a doctrine which ought especially to be known, for we always shun whatever is hard to the flesh; so that if it were according to our own will, the chastisements of God would never be well received by us. It is, therefore, necessary to regard the end, as the Apostle reminds us. (Heb 12:11) Now when we see that God has a regard for our own salvation while handling us somewhat roughly, our sorrow is mitigated and lessened, especially when experience proves that punishment is good for us; we then felicitate ourselves, and give thanks to God that he has not suffered us wholly to perish in our sins. This is the reason why the Prophet enlarges on this doctrine.

He therefore says, After thou hast turned me, I repented He confirms what he has already said, that it is the peculiar work of God when a sinner repents, and that it cannot be ascribed to human powers, as though men could of themselves turn to the right way. But how was this done? After thou hast turned me He thus repeats in other words what he had said, but for the purpose of confirming his previous declaration. The meaning is, that we are never touched by a serious feeling, so as to be displeased with our sins, until God himself turns us.

We hence learn how blind the Papists are, who, speaking of repentance, hold that man, through his own free-will, returns to God; and on this point is our greatest contest with them at this day. But the Prophet briefly determines the whole question; for, as he had said before, that men cannot turn except God turns them, he now adds, that he had found this to be really the fact, that people had never become conscious of their sins though God had grievously punished them until they were turned, not by their own free-will, but by the hidden working and influence of the ttoly Spirit; after thou hast turned me, I repented The meaning is, that men never entertain a real hatred towards sin, unless God illuminates their minds and changes their hearts; for what is the turning or conversion of which the Prophet speaks? It is the renewal of the mind and heart. For let its definition be fetched, as they say, from what is contrary to it; what is turning away? It is the alienation of the mind and heart from God. It then follows that when we turn we are converted, we are renewed in knowledge, and then in heart, or in our affections; both of which the Prophet ascribes to the grace of God, for he says that the people repented not of their sins until they were turned or converted, that is, until they were renewed both in mind and heart. Some give this version, “After I received consolation;” but their mistake is easily confuted by the context; for it immediately follows, I was ashamed and also confounded. There is no doubt then but that here is set forth the displeasure at sin that is felt when the sinner is terrified by God’s judgment so as to renounce his vices.

After I was made known to myself, or, after it was shewn to me, or, simply, after I knew it, etc. For we may take the meaning to be, After it was given to Ephraim to know himself, or, after he knew himself. Some give this version, “After I was known;” and so the meaning would be the same with those words of Paul,

“After ye have known God, or rather are known by him.”
(Gal 4:9)

But I fear that this exposition is too refined. I therefore would rather follow those who give this rendering, After I became known to myself, or, after the thing was made known to me. The Prophet, no doubt, commends here the grace of God, because the veil had been taken away from the eyes of the people, or because they had been cured of their blindness; as though they had said, that they had long been blind, because they took delight in their vices, and their whole soul was in a torpid state; for we know that those who are forsaken by God are wholly insensible, and are as it were like the beasts. Then the people of Israel confess that they were, for a time, thus stupid, and that their minds were blinded: they therefore acknowledge here the grace of God, that he had at length opened their eyes. For they do not speak here, as we have said, of their virtue or power, but acknowledge that it proceeded wholly from God’s gratuitous favor that they repented.

As then, under the word, turning or conversion, is included the renewal of the whole soul, so now it is expressly said, that they were endued with a right mind, because God had taken away the veil by which their eyes were covered, and had conferred on them new light. The meaning is, that they were not touched by the true fear of God before they were endued with a right mind; but at the same time he testifies that it had been obtained through the peculiar favor of God. We hence see that the Prophet, in the name of the ten tribes, acknowledges that nothing depended on the free-will of man, but that a sound mind and a right feeling of the heart is the work of the Holy Spirit. ³⁹

The smiting of the thigh means sorrow or grief, which arises from the fear of God: for as long as we disregard God’s judgment, Satan must necessarily fascinate us with his allurements; but when God manifestly shews that he is our judge, and when our own baseness comes to view, then we begin to smite the thigh And he adds, what means the same thing, I was ashamed and even confounded I wonder why many interpreters have omitted the particle גמ gam, even: they invert the order, and render thus, “I was confounded and ashamed.” But the particle shews that the Prophet enhances the greatness of the sorrow and shame when he says, I was ashamed and even confounded

He then adds, Because I have borne the reproach of my youth He here repeats what he had said before, even that punishment, sent from above, had done good to the Israelites. For except they had been thus made ashamed, they would have always taken delight in their vices; for we see that the wicked flatter and deceive themselves as long as God spares and shews forbearance towards them. Hence the Prophet, in the name of the people, says, that punishment had been profitable to him. But we must bear in mind what we have said, that this fruit altogether proceeds from the grace of God: for the reprobate, however dreadful the examples of vengeance which God may exhibit, still remain unbending, nor do they bear their own reproach, that is, confess that they have sinned. To bear reproach, then, is peculiar to the elect of God, who have been regenerated by his Spirit; for they understand the cause of their evils. When we see two diseased persons, one of whom is insane, and so is insensible as to his disease, and the other feels his sorrow, and is affected by it: in this case we see some difference. But we see another difference in others who are diseased; we may therefore suppose a third case, for it often happens, that he who is affected with sorrow, does not yet examine into its cause. He then who is healable is one who understands whence has arisen his disease, and so is ready to obey, and willing to adopt the necessary remedies. There are also many who rush headlong to their own ruin; some, indeed, feel their punishment to be bitter, but consider not the cause of it, that is, that they have provoked God’s wrath: but they who are prepared to seek the restoration of health, well know how they have contracted their disease. Hence the Prophet here says, that they bore their reproach, for they not only felt their sorrow, but also considered its fountain, that is, that they had, by their sins, provoked the wrath of God.

By youth he metaphorically points out the time when the Israelites indulged in excesses; for we know how much ardor belongs to that age. In the aged there is more moderation; but the young intemperately indulge themselves. It is therefore a metaphorical expression, by which the Prophet intimates, that the Israelites had, for a time, been wanton against God, their petulance being not subdued, for, as he had said, they had been like untamed bullocks. It follows, —

Defender: Jer 31:19

Note the order of events associated with restoration. First, Ephraim had to be "chastised," corrected with either words or blows or both. Next, he had to be "turned," to go back where he had begun. This required him to "repent" (the Hebrew word, nacham, basically means "sigh," and it involves both sorrow for the past and comfort in facing the future). Following this, he must be "instructed" by God's Word concerning the full implications of both past failure and future responsibility. This would involve being "ashamed" and even "confounded," bearing the open "reproach" of his former sinfulness. The end result, however, would be God's "mercy" (Jer 31:20) and restoration."

TSK: Jer 31:19

Surely after : Deu 30:2, Deu 30:6-8; Eze 36:26, Eze 36:31; Zec 12:10; Luk 15:17-19; Joh 6:44, Joh 6:45; Eph 2:3-5; 2Ti 2:25; Tit 3:3-7

I smote : Eze 21:12; Luk 18:13; 2Co 7:10,2Co 7:11

I was ashamed : Jer 3:25; Lev 26:41, Lev 26:42; Ezr 9:6; Eze 6:9, Eze 16:61-63, Eze 20:43, Eze 20:44, Eze 36:31; Rom 6:21

I did : Jer 3:25, Jer 22:21, Jer 32:30; Job 13:26, Job 20:11; Psa 25:7; Isa 54:4; Eze 23:3; Luk 15:30

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 31:15-22

The religious character of the restoration of the ten tribes. Chastisement brought repentance, and with it forgiveness; therefore God decrees their restoration.

Jer 31:15

Ramah, mentioned because of its nearness to Jerusalem, from which it was distant about five miles. As the mother of three tribes, Benjamin, Ephraim, and Manasseh, Rachel is regarded as the mother of the whole ten. This passage is quoted by Matthew (marginal reference) as a type. In Jeremiah it is a poetical figure representing in a dramatic form the miserable condition of the kingdom of Ephraim devastated by the sword of the Assyrians.

Jer 31:16

Rachel’ s work had been that of bearing and bringing up children, and by their death she was deprived of the joy for which she had labored: but by their being restored to her she will receive her wages.

Jer 31:17

In thine end - i. e., for thy time to come (see the Jer 29:11 note).

Jer 31:18

As a bullock unaccustomed to the yoke - literally, like an untaught calf. Compare the Hos 10:11 note. Ephraim, like an untrained steer, had resisted Yahweh’ s will.

Jer 31:19

After that I was turned - i. e., after I had turned away from Thee. In Jer 31:18 it has the sense of turning to God.

Instructed - Brought to my senses by suffering. The smiting upon the thigh is a sign of sorrow. Compare Eze 21:17.

The reproach of my youth - i. e., the shame brought upon me by sins of my youth.

Jer 31:20

Moved to compassion by Ephraim’ s lamentation, Yahweh shows Himself as tender and ready to forgive as parents are their spoiled (rather, darling) child.

For ... him - Or, "that so often as I speak concerning him,"i. e., his punishment.

My bowels are troubled - The metaphor expresses the most tender internal emotion.

Jer 31:21

Waymarks - See 2Ki 23:17 note.

High heaps - Or, signposts, pillars to point out the way.

Set thine heart - Not set thy affection, but turn thy thoughts and attention (in Hebrew the heart is the seat of the intellect) to the highway, even the way by which thou wentest.

Jer 31:22

Israel instead of setting itself to return hesitates, and goes here and there in a restless mood. To encourage it God gives the sign following.

A woman shall compass a man - i. e., the female shall protect the strong man; the weaker nature that needs help will surround the stronger with loving and fostering care. This expresses a new relation of Israel to the Lord, a new covenant, which the Lord will make with His people (Jer 31:31 following). The fathers saw in these words a prophecy of the miraculous conception of our Lord by the Virgin.

Poole: Jer 31:19

We must consider that we are not in a history or a narration of things done, but in a prophecy foretelling what should come to pass. The prophet foretelleth that before this promised deliverance should come, the Israelites should be in another temper, that their uncircumcised hearts should be humbled, they should accept of the punishment of their sins, confess God’ s justice and righteousness, and their own wantonness and unruliness, pray unto God to change their hearts, which would never else be changed, and change their conditions, which would depend upon that change of their hearts, laying claim to God as their God, who had promised, Deu 30:1,2 , that when the blessings and the curses spoken of De 28 De 29 should come upon them, and they should call them to mind among all the nations whither the Lord had driven them, if they returned unto the Lord their God, and obeyed his voice, according to all that he commanded them, they and their children, with all their heart, and all their soul; that then the Lord their God would turn their captivity, and have compassion on them , &c. Now, saith Ephraim,

after I was turned after God had changed our hearts, we

repented and changed our practices; after that God had instructed us, either by his prophets, or by briers and thorns, by our afflictions, or by his Holy Spirit, we smote upon our thighs in testimony of our sorrow and affliction, Eze 21:12 . Then I was ashamed and confounded for my sins , understanding that I did but bear the just punishment of the sins which I had long ago committed, in the time of my wantonness, rebellion, and disobedience to God. This is expressed by the term youth, because ordinarily men and women’ s youth is their time of wantonness; persons ordinarily growing more considerate and sober as years increase upon them. Thus the prophet foretelleth that God would prepare this people for mercy. In the next verses he showeth how ready God’ s ear would be to hear.

Haydock: Jer 31:19

Thigh, through grief. Femur mœrenti plangere dextra. (Ovid, Metam. xi.) ---

Cyrus struck his thigh, mounted his horse, and went to attend the funeral of Abradates. (Xenophon vii.) ---

So did Achilles for Patroclus. (Homer, Iliad xvi.) ---

Youth, being seduced by Jeroboam.

Gill: Jer 31:19

Surely after that I was turned I repented,.... Ephraim's prayer was answered; as he prayed he might be turned, he was; and when he was turned, then he repented, not only of sin in general, but of such sins as he had been particularly guilty of; not only of the grosser actions of life, but of inward sins, secret lusts and corruptions; even of sins of holy things, having now different sentiments, affections, and conduct: and this is what is called evangelical repentance, and is from the grace of God; springs from love; flows from a sight of God and a view of Christ; is increased by the discoveries of God's love, and is unto life and salvation; and this sort of repentance follows upon conversion; there must be first a true and real conversion before this evangelical repentance can take place:

and after that I was instructed I smote upon my thigh: as expressive of sorrow for sin after a godly sort; of indignation at it; and shame and confusion for it; and also of astonishment, at the mercy, forbearance, and long suffering of God, Eze 21:12; and this humiliation follows upon spiritual instruction, which is previously necessary to it; "after it was made known to me" ^u; as the words may be rendered; what a sinful, guilty, impure, and impotent, and unrighteous creature he was; after that he became acquainted with himself, and his wretched state and condition; when instructed either by the rod, or by the word, and by the Spirit of God, in the use of both, or either; when led into the knowledge of divine things; of the love and grace of God through Christ; of the person, offices, and glory of Christ; of the way of life and salvation by him; and of the doctrines of pardon, and righteousness, and acceptance through him:

I was ashamed, yea, even confounded, because I did bear the reproach of my youth; in his conscience; the sins and follies of his youth being presented and set before him, and he convinced of them, was filled with shame and confusion at the remembrance of them; which is a common thing when a man is thoroughly awakened and converted, and is brought to true repentance and humiliation. So the Targum,

"because we have received the reproach of our sins, which were of old?''

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 31:19

¹ tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates “Now that I am submissive” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

² tn Heb “I struck my thigh.” This was a gesture of grief and anguish (cf. Ezek 21:12 [21:17 HT]). The modern equivalent is “to beat the breast.”

³ tn Heb “because I bear the reproach of my youth.” For the plural referents see the note at the beginning of v. 18.

sn The expression the disgraceful things we did in our earlier history refers to the disgrace that accompanied the sins that Israel did in her earlier years before she learned the painful lesson of submission to the Lord through the discipline of exile. For earlier references to the sins of her youth (i.e., in her earlier years as a nation) see 3:24-25; 22:21 and see also 32:29. At the time that these verses were written, neither northern Israel or Judah had expressed the kind of contrition voiced in vv. 18-19. As one commentator notes, the words here are both prophetic and instructive.

Geneva Bible: Jer 31:19

Surely after I was turned, I repented; and after I was instructed, I smote upon [my] ^{( z )} thigh: I was ashamed, and even confounded, because I bore the reproach of my youth.

^{( z )} In sign of repentance and detestation of my sin.

Commentary -- Verse Range Notes

TSK Synopsis: Jer 31:1-40

1 The restoration of Israel.

10 The publication thereof.

15 Rahel mourning is comforted.

18 Ephraim repenting is brought home again.

22 Christ is promised.

27 His care over the church.

31 His new covenant.

35 The stability,

38 and amplitude of the church.

MHCC: Jer 31:18-20

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

Matthew Henry: Jer 31:18-26

We have here,

I. Ephraim's repentance, and return to God. Not only Judah, but Ephraim the ten tribes, shall be restored, and therefore shall thus be prepared and qualified for it, Hos 14:8. Ephraim shall say, What have I do to any more with idols? Ephraim the people, is here spoken of as a single person to denote their unanimity; they shall be as one man in their repentance and shall glorify God in it with one mind and one mouth, one and all. it is likewise thus expressed that it might be the better accommodated to particular penitents, for whose direction and encouragement this passage is intended. Ephraim is here brought in weeping for sin, perhaps because Ephraim, the person from whom that tribe had its denomination, was a man of a tender spirit, mourned for his children many days (1Ch 7:21, 1Ch 7:22), and sorrow for sin is compared to that for an only son. This penitent is here brought in, 1. Bemoaning himself and the miseries of his present case. True penitents do thus bemoan themselves. 2. Accusing himself, laying a load upon himself as a sinner, a great sinner. He charges upon himself, in the first place, that sin which his conscience told him that he was more especially guilty of at this time, and that was impatience under correction: " Thou has chastised me; I have been under the rod, and I needed it, I deserved it; I was justly chastised, chastised as a bullock, who would never have felt the goad if he had not first rebelled against the yoke."True penitents look upon their afflictions as fatherly chastisements: " Thou hast chastised me and I was chastised; that is, it was well that I was chastised, otherwise I should have been undone; it did me good, or at least was intended to do me good; and yet I have been impatient under it."Or it may intimate his want of feeling under the affliction: " Thou hast chastised me and I was chastised, that was all; I was not awakened by it and quickened by it; I looked no further than the chastisement. I have been under the chastisement as a bullock unaccustomed to the yoke, unruly and unmanageable, kicking against the pricks, like a wild bull in a net, "Isa 51:20. This is the sin he finds himself guilty of now; but (Jer 31:19) he reflects upon his former sins and looks as far back as the days of his youth. The discovery of one sin should put us upon searching out more; now he remembers the reproach of his youth. Ephraim, as a people, reflect upon the misconduct of their ancestors when they were first formed in a people. It is applicable to particular persons. Note, The sin of our youth was the reproach of our youth, and we ought often to remember it against ourselves and to bear it in a penitential sorrow and shame. 3. He is here brought in angry at himself, having a holy indignation at himself for his sin and folly: He smote upon his thigh, as the publican upon his breast. He was even amazed at himself, and at his own stupidity and frowardness: He was ashamed, yea even confounded, could not with any confidence look up to God, nor with any comfort reflect upon himself. 4. He is here recommending himself to the mercy and grace of God. He finds he is bent to backslide from God, and cannot by any power of his own keep himself close with God, much less, when he has revolted, bring himself back to God, and therefore he prays, Turn thou me and I shall be turned, which implies that unless God do turn him by his grace he shall never be turned, but wander endlessly, that therefore he is very desirous of converting grace, has a dependence upon it, and doubts not but that that grace will be sufficient for him, to help him over all the difficulties that were in the way of his return to God. See Jer 17:14, Heal me and I shall be healed. God works with power, can make the unwilling willing; if he undertake the conversion of a soul, it will be converted. 5. He is here pleasing himself with the experience he had of the blessed effect of divine grace: Surely after that I was turned I repented. Note, All the pious workings of our heart towards God are the fruit and consequence of the powerful working of his grace in us. And observe, He was turned, he was instructed, his will was bowed to the will of God, by the right informing of his judgment concerning the truths of God. Note, The way God takes of converting souls to himself is by opening the eyes of their understandings, and all good follows thereupon: After that I was instructed I yielded, I smote upon my thigh. When sinners come to a right knowledge they will come to a right way. Ephraim was chastised, and that did not produce the desired effect, it went no further: I was chastised, and that was all. But, when the instructions of God's Spirit accompanied the corrections of his providence, then the work was done, then he smote upon his thigh, was so humbled for sin as to have no more to do with it.

II. God's compassion on Ephraim and the kind reception he finds with God, Jer 31:20. 1. God owns him for a child and a prodigal: Is Ephraim my dear son? Is he a pleasant child? Thus when Ephraim bemoans himself God bemoans him, as one whom his mother comforts, though she had chidden him, Isa 66:13. Is this Ephraim my dear son? Is this that pleasant child? Is it he that is thus sad in spirit and that complains so bitterly? So it is like that of Saul (1Sa 26:17), Is this thy voice, my son David? Or, as it is sometimes supplied, Is not Ephraim my dear son? Is he not a pleasant child? Yes, now he is, now he repents and returns. Note, Those that have been undutiful backsliding children, if they sincerely return and repent, however they have been under the chastisement of the rod, shall be accepted of God as dear and pleasant children. Ephraim had afflicted himself, but God thus heals him - had abased himself, but God thus honours him; as the returning prodigal who thought himself no more worthy to be called a son, yet, by his father, had the best robe put on him and a ring on his hand. 2. He relents towards him, and speaks of him with a great deal of tender compassion: Since I spoke against him, by the threatenings of the word and the rebukes of providence, I do earnestly remember him still, my thoughts towards him are thoughts of peace. Note, When God afflicts his people, yet he does not forget them; when he casts them out of their land, yet he does not cast them out of sight, nor out of mind. Even then when God is speaking against us, yet he is acting for us, and designing our good in all; and this is our comfort in our affliction, that the Lord thinks upon us, though we have forgotten him. I remember him still, and therefore my bowels are troubled for him, as Joseph's yearned towards his brethren, even when he spoke roughly to them. When Israel's afflictions extorted a penitent confession and submission it is said that his soul was grieved for the misery of Israel (Jdg 10:16), for he always afflicts with the greatest tenderness. It was God's compassion that mitigated Ephraim's punishment: My heart is turned within me (Hos 11:8, Hos 11:9); and now the same compassion accepted Ephraim's repentance. Ephraim had pleaded (Jer 31:18), Thou art the Lord my God, therefore to thee will I return, therefore on thy mercy and grace I will depend; and God shows that it was a valid plea and prevailing, for he makes it appear both that he is God and not man and that he is his God. 3. He resolves to do him good: I will surely have mercy upon him, saith the Lord, Note, God has mercy in store, rich mercy, sure mercy, suitable mercy, for all that in sincerity seek him and submit to him; and the more we are afflicted for sin the better prepared we are for the comforts of that mercy.

III. Gracious excitements and encouragements given to the people of God in Babylon to prepare for their return to their own land. Let them not tremble and lose their spirits; let them not trifle and lose their time; but with a firm resolution and a close application address themselves to their journey, Jer 31:21, Jer 31:22. 1. They must think of nothing but of coming back to their own country, out of which they had been driven: " Turn again, O virgin of Israel! a virgin to be again espoused to thy God; turn again to these thy cities; though they are laid waste and in ruins, they are thy cities, which thy God gave thee, and therefore turn again to them."They must be content in Babylon no longer than till they had liberty to return to Zion. 2. They must return the same way that they went, that the remembrance of the sorrows which attended them, or which their fathers had told them of, in such and such places upon the road, the sight of which would, by a local memory, put them in mind of them, might make them the more thankful for their deliverance. Those that have departed from God into the bondage of sin must return by the way in which they went astray, to the duties they neglected, must do their first works. 3. They must engage themselves and all that is within them in this affair: Set thy heart towards the highway; bring thy mind to it; consider thy duty, the interest, and go about it with a good-will. Note, The way from Babylon to Zion, from the bondage of sin to the glorious liberty of God's children, is a highway; it is right, it is plain, it is safe, it is well-tracked (Isa 35:8); yet none are likely to walk in it, unless they set their hearts towards it. 4. They must furnish themselves with all needful accommodations for the journey: Set thee up way-marks, and make thee high heaps or pillars; send before to have such set up in all places where there is any danger of missing the road. Let those that go first, and are best acquainted with the way, set up such directions for those that follow. 5. They must compose themselves for their journey: How long will thou go about, O backsliding daughter? Let not their minds fluctuate, or be uncertain about it, but resolve upon it; let them not distract themselves with care and fear; let them not seek about to creatures for assistance, not hurry hither and thither in courting them, which had often been an instance of their backsliding from God; but let them cast themselves upon God, and then let their minds be fixed. 6. They are encouraged to do this by an assurance God gives them that he would create a new thing (strange and surprising) in the earth (in that land), a woman shall compass a man. The church of God, that is weak and feeble as a woman, altogether unapt for military employments and of a timorous spirit (Isa 54:6), shall surround, besiege, and prevail against a mighty man. The church is compared to a woman, Rev 12:1. And, whereas we find armies compassing the camp of the saints (Rev 20:9), now the camp of the saints shall compass them. Many good interpreters understand this new thing created in that land to be the incarnation of Christ, which God an eye to in bringing them back to that land, and which had sometimes been given them for a sign, Isa 7:14; Isa 9:6. A woman, the virgin Mary, enclosed in her womb the Mighty One; for so Geber, the word here used, signifies; and God is called Gibbor, the Mighty God (Jer 32:18), as also is Christ in Isa 9:6, where his incarnation is spoken of, as it is supposed to be here. He is El-Gibbor, the mighty God. Let this assure them that God would not cast off this people, for that blessing was to be among them, Isa 65:8.

IV. A comfortable prospect given them of a happy settlement in their own land again. 1. They shall have an interest in the esteem and good-will of all their neighbours, who will give them a good word and put up a good prayer for them (Jer 31:23): As yet or rather yet again (though Judah and Jerusalem have long been an astonishment and a hissing), this speech shall be used, as it was formerly, concerning the land of Judah and the cities thereof, The Lord bless you, O habitation of justice and mountain of holiness! This intimates that they shall return much reformed and every way better; and this reformation shall be so conspicuous that all about them shall take notice of it. The cities, that used to be nests of pirates, shall be habitations of justice; the mountain of Israel (so the whole land is called, Psa 78:54), and especially Mount Zion, shall be a mountain of holiness. Observe, Justice towards men, and holiness towards God, must go together. Godliness and honesty are what God has joined, and let no man think to put them asunder, not to make one to atone for the want of the other. It is well with a people when they come out of trouble thus refined, and it is a sure presage of further happiness. And we may with great comfort pray for the blessing of God upon those houses that are habitations of justice, those cities and countries that are mountains of holiness. There the Lord will undoubtedly command the blessing. 2. There shall be great plenty of all good things among them (Jer 31:24, Jer 31:25): There shall dwell in Judah itself, even in it, though it has now long lain waste, both husbandmen and shepherds, the two ancient and honourable employments of Cain and Abel, Gen 4:2. It is comfortable dwelling in a habitation of justice and a mountain of holiness. "And the husbandmen and shepherds shall eat of the fruit of their labours; for I have satiated the weary and sorrowful soul; "that is, those that came weary from their journey, and have been long sorrowful in their captivity, shall now enjoy great plenty. This is applicable to the spiritual blessings God has in store for all true penitents, for all that are just and holy; they shall be abundantly satisfied with divine graces and comforts. In the love and favour of God the weary soul shall find rest and the sorrowful soul joy.

V. The prophet tells us what pleasure the discovery of this brought to his mind, Jer 31:26. The foresights God had given him sometimes of the calamities of Judah and Jerusalem were exceedingly painful to him (as Jer 4:19), but these views were pleasant ones, though at a distance. " Upon this I awaked, overcome with joy, which burst the fetters of sleep; and I reflected upon my dream, and it was such as had made my sleep sweet to me; I was refreshed, as men are with quiet sleep."Those may sleep sweetly that lie down and rise up in the favour of God and in communion with him. Nor is any prospect in this world more pleasing to good men, and good ministers, than that of the flourishing state of the church of God. What can we see with more satisfaction than the good of Jerusalem, all the days of our life, and peace upon Israel?

Keil-Delitzsch: Jer 31:15-22

Changing of sorrow into joy, because Ephraim will turn to the Lord, and the Lord will lead him back. - Jer 31:15. "Thus saith Jahveh: A voice is heard in Ramah, lamentation, bitter weeping, Rachel is weeping for her children; she refuses to be comforted for her children, because they are not. Jer 31:16. Thus saith Jahveh: Restrain thy voice from weeping, and thine eyes from tears; for there is a reward for thy work, saith Jahveh, and they shall return from the land of the enemy. Jer 31:17. And there is hope for thy latter end, saith Jahveh, that children shall return to thy border. Jer 31:18. I have certainly heard Ephraim complaining, Thou hast chastised me and I was chastised, like a calf not tamed. Turn me that I may turn, for Thou, O Jahveh, art my God. Jer 31:19. For, after I return I repent, and after I have been taught I smite upon [my] thigh; I am ashamed, yea, and confounded, because I bear the reproach of my youth. Jer 31:20. Is Ephraim a son dear to me, or a child of delight, that, as often as I speak against him, I do yet certainly remember him? Therefore my bowels move for him; I shall surely pity him, saith Jahveh. Jer 31:21. Set thee up way-marks, put up posts for thyself; set thine heart to the highway, the road [by which] thou camest: return, O virgin of Israel, return to these cities of thine. Jer 31:22. How long wilt thou wander about, O backsliding daughter? For Jahveh hath created a new [thing] in the earth: a woman shall encompass a man."

In this strophe the promise is further confirmed by carrying out the thought, that Israel's release from his captivity shall certainly take place, however little prospect there is of it at present. For Israel will come to an acknowledgment of his sins, and the Lord will then once more show him His love. The hopeless condition of Israel is dramatically set forth in Jer 31:15.: Rachel, the mother of Joseph, and thus the ancestress of Ephraim, the chief tribe of the Israelites who had revolted from the royal house of David, weeps bitterly over the loss of her children, the ten tribes who have been carried away into exile; and the Lord addresses consolation to her, with the promise that they shall return out of the land of the enemy. "A voice is heard" ( נשׁמע , participle, to show duration ). The "voice" is more fully treated of in the second part of the verse: loud lamentation and bitter weeping. There is a difficulty connected with בּרמה . The lxx took it to be the name of the city Ramah , now called er -Râm , in the tribe of Benjamin, five English miles north from Jerusalem, on the borders of the kingdoms of Judah and Israel (1Ki 15:17), although this city is elsewhere written with the article ( הרמה ), not only in the historical notices found in Jer 40:1, Jos 18:25; Jdg 4:5, etc., but also in prophetical addresses, as in Hos 6:8; Isa 10:29. In this passage it cannot be a mere appellative ("on a height"), as in 1Sa 22:6; Eze 16:24; nor can we think of Ramah in Naphtali (Jos 19:36, also הרמה ), for this latter city never figures in history like the Ramah of Samuel, not far from Gibeah; see on Jos 18:25 and 1Sa 1:1. But why is the lamentation of Rachel heard at Ramah? Most expositors reply, because the tomb of Rachel was in the divinity of Ramah; in support of this they cite 1Sa 10:2. Nägelsbach, who is one of these, still maintains this view with the utmost confidence. But this assumption is opposed to Gen 35:16 and Gen 35:19, where it is stated that Rachel died and was buried on the way to Bethlehem, and not far from the town (see on Genesis, l.c. ), which is about five miles south from Jerusalem, and thus far from Ramah. Nor is any support for this view to be got from 1Sa 10:2, except by making the groundless assumption, that Saul, while seeking for the asses of his father, came to Samuel in his native town ; whereas, in the account given in that chapter, he is merely said to have sought for Samuel in a certain town, of which nothing more is stated, and to have inquired at him; see on 1Sa 10:2. We must therefore reject, as arbitrary and groundless, all attempts to fix the locality of Rachel's sepulchre in the neighbourhood of Ramah (Nägelsbach); in the same way we must treat the assertion of Thenius, Knobel, Graf, etc., that the Ephratah of Gen 35:16, Gen 35:19, is the same as the Ephron of 2Ch 13:19, which was situated near Bethel; so, too, must we deal with the statements, that Ephratah, i.e., Bethlehem, is to be expunged from the text of Gen 35:9 and 48 as a false gloss, and that the tradition, attested in Mat 2:18, as to the situation of Rachel's sepulchre in the vicinity of Bethlehem, is incorrect. Nor does the passage of Jeremiah now before us imply that Rachel's sepulchre was near Ramah. Rachel does not weep at Ramah over her lost children, either because she had been buried there, or because it was in Ramah of Benjamin that the exiles were assembled, according to Jer 40:1 (Hitzig, and also Delitzsch on Gen 35:20). For it was the Jews who were to be carried away captive that were gathered together at Ramah, whereas it was over Israelites or Ephraimites that had been carried into exile that Rachel weeps. The lamentation of Rachel is heard at Ramah, as the most loftily situated border-town of the two kingdoms, whence the wailing that had arisen sounded far and near, and could be heard in Judah. Nor does she weep because she has learned something in her tomb of the carrying away of the people, but as their common mother, as the beloved spouse of Jacob, who in her married life so earnestly desired children. Just as the people are often included under the notion of the "daughter of Zion," as their ideal representative, so the great ancestress of Ephraim, Benjamin, and Manasseh is here named as the representative of the maternal love shown by Israel in the pain felt when the people are lost. The sing. כּי איננּוּ signifies, "for not one of them is left." - This verse is quoted by Matthew (Mat 2:18), after relating the story of the murder of the children at Bethlehem, with the introductory formula, τότε ἐπληρώθη τὸ ῥηθὲν διὰ ̓Ιερεμίου : from this the older theologians (cf. Calovii Bibl. illustr. ad Jer. l.c. ) conclude that Jeremiah directly prophesied that massacre of the children committed by Herod. But this inference cannot be allowed; it will not fit in with the context of the prophecy. The expression ἐπληρώθη , used by Matthew, only shows that the prophecy of Jeremiah received a new fulfilment through that act of Herod. Of course, we must not reduce the typical reference of the prophecy to that event at Bethlehem simply to this, that the wailing of the mothers of Bethlehem over their murdered children was as great as the lamentation made when the people were carried into exile. Typology rather assumes a causal connection between the two events. The destruction of the people of Israel by the Assyrians and Chaldeans is a type of the massacre of the infants at Bethlehem, in so far as the sin which brought the children of Israel into exile laid a foundation for the fact that Herod the Idumean became king over the Jews, and wished to destroy the true King and Saviour of Israel that he might strengthen his own dominion. Cf. Fr. Kleinschmidt, die typolog. Citate der vier Evangelien , 1861, S. 10ff.; Fairbairn's Typology , fifth edition, vol. i. pp. 452-3.]

The Lord will put an end to this wailing. "Cease thy weeping," He cries to the sorrowing ones, "for there is a reward for thy labour" (almost identical with 2Ch 15:7). פּעלּה is the maternal labour of birth and rearing of children. The reward consists in this, that the children shall return out of the land of the enemy into their own land. Jer 31:17 states the same thing in parallel clauses, to confirm the promise. On the expression "hope for thy latter end," cf. Jer 29:11. בּנים without the article, as in Hos 11:10, etc.; cf. Ewald, §277, b . This hope is grounded on the circumstance that Israel will become aware, through suffering, that he is punished for his sins, and, repenting of these sins, will beseech his God for favour. The Lord already perceives this repentant spirit and acknowledgment of sin. ואוּסר does not mean "I had myself chastised," or "I learned chastisement" (Hitzig), but "I was chastised," like an untamed calf, i.e., one not trained to bear the yoke and to endure labour. On this figure, cf. Hos 10:11. The recognition of suffering as chastisement by God excites a desire after amelioration and amendment. But since man cannot accomplish these through his own powers, Israel prays, "Lead me back," sc. from my evil way, i.e., turn me. He finds himself constrained to this request, because he feels regret for his apostasy from God. אחרי שׁוּבי in this connection can only mean, "after I turned," sc. from Thee, O Lord my God; on this meaning of שׁוּב , cf. Jer 8:4. הוּדע , to be brought to understanding through punishment, i.e., to become wise. To smite the thighs is a token of terror and horror; cf. Eze 21:17. On בּשׁתּי וגם נכלמתּי cf. Isa 45:16. "The shame of my youth" is that which I brought on myself in my youth through the sins I then committed. On this confession generally, cf. the similar one in Jer 3:21. - Thereafter the Lord replies, Jer 31:20, with the question, whether Ephraim is so dear a son to Him that, as often as He has spoken against him, i.e., uttered hard words of condemnation, He still, or again, thinks of him. ילד שׁעשׁעים , "a child of delight," whom one fondles; cf. Isa 5:7. The clause explanatory of the question, "for as often as," etc., is taken in different ways. דּבּר may signify, "to speak about one," or "to speak against one," or "to pay addresses to one," i.e., to court him: 1Sa 25:39; Son 8:8. Hitzig applies the last meaning to the expression, and translates, "as often as I have paid my suit to him;" according to this view, the basis of the representation of Jahveh's relation to the people is that of a husband to his wife. But this meaning of the verb does not by any means suit the present context, well established though it is by the passages that have been adduced. Ephraim is here represented as a son, not a virgin to whom Jahveh could pay suit. Hence we must take the expression in the sense of "speaking against" some one. But what Jahveh says against Ephraim is no mere threatening by words, but a reprimand by deeds of judgment. The answer to the question is to be inferred from the context: If the Lord, whenever He is constrained to punish Ephraim, still thinks of him, then Ephraim must be a son dear to Him. But this is not because of his conduct, as if he caused Him joy by obedience and faithful attachment, but in consequence of the unchangeable love of God, who cannot leave His son, however much grief he causes his Father. "Therefore," i.e., because he is a son to whom Jahveh shows the fulness of His paternal love, all His kindly feelings towards him are now excited, and He desires to show compassion on him. On המוּ מעי cf. Isa 16:11 and Isa 63:15. Under "bowels" are included especially the heart, liver, reins, the noblest organs of the soul. The expression is strongly anthropopathic, and denotes the most heartfelt sympathy. This fellow-feeling manifests itself in the form of pity, and actually as deliverance from misery.

The Lord desires to execute this purpose of His everlasting love. Jer 31:21. Israel is required to prepare himself for return, and to go home again into his own cities. "Set thee up way marks." ציּוּן , in 2Ki 23:17 and Eze 39:15, "a tombstone," probably a stone pillar, which could also serve as a way-mark. תּמרוּרים is not from מרר as in Jer 31:15, but from תּמר , and has the same meaning as תּימרה , Joe 3:3, Talm. תּמּוּר , a pillar, Arab. t̀âmîrun , pl., cippi, signa in desertis . "Set thy heart," i.e., turn thy mind to the road, the way you have gone (on הלכתּי see Jer 2:20), not, that you may not miss it, but because it leads thee home. "Return to these cities of thine." "These" implies that the summons issues from Palestine. Moreover, the separate clauses of this verse are merely a poetic individualization of the thought that Israel is to think seriously of returning; and, inasmuch as this return to Palestine presupposes return to the Lord, Israel must first turn with the heart to his God. Then, in Jer 31:22, follows the exhortation not to delay. The meaning of התחמּק is educed from Son 5:6, where חמק signifies to turn one's self round; hence the Hithpael means to wander about here and there, uncertain what to do. This exhortation is finally enforced by the statement, "Jahveh creates a new thing on earth" (cf. Isa 43:19). This novelty is, "a woman will encompass a man." With regard to the meaning of these words, about which there is great dispute, this much is evident from the context, that they indicate a transformation of things, a new arrangement of the relations of life. This new arrangement of things which Jahveh brings about is mentioned as a motive which should rouse Ephraim (= Israel) to return without delay to the Lord and to his cities. If we keep this in mind, we shall at once set aside as untenable such interpretations as that of Luther in his first translation of 1532-38, "those who formerly behaved like women shall be men," which Ewald has revived in his rendering, "a woman changing into a man," or that of Schnurrer, Rosenmüller, Gesenius, Maurer, "the woman shall protect the man," or that of Nägelsbach, "the woman shall turn the man to herself." The above-mentioned general consideration, we repeat, is sufficient to set aside these explanations, quite apart from the fact that none of them can be lexically substantiated; for סובב neither means to "turn one's self, vertere ," nor to "protect," nor to "cause to return" (as if סובב were used for שׁובב ). Deu 32:10 is adduced to prove the meaning of protection; but the word there means to go about fondling and cherishing. Neither the transmutation of the female into a male, or of a weak woman into a strong man, nor the protection of the man by a woman, nor the notion that the strong succumbs to the weak, forms an effectual motive for the summons to Israel to return; nor can we call any of them a new creative act effected by Jahveh, or a new arrangement of things. But we must utterly reject the meaning of the words given by Castle, le Clerc, and Hitzig, who apply them to the unnatural circumstance, that a woman makes her suit to a man, even where by the woman is understood the virgin of Israel, and by the man, Jahveh. Luther gave the correct rendering in his editions of 1543 and 1545, "the woman shall encompass the man," - only, "embrace" (Ger. umfangen ) might express the sense better than "encompass" (Ger. umgeben ). נקבה is nomen sexus, "femella, a female;" גּבר , a "man," also " proles mascula ," not according to the sexual relation (= זכר ), but with the idea of strength. Both in the choice of these words and by the omission of the article, the relation is set forth in its widest generality; the attention is thereby steadily directed to its fundamental nature. The woman, the weak and tender being, shall lovingly embrace the man, the strong one. Hengstenberg reverses the meaning of the words when he renders them, "the strong one shall again take the weak into his closest intercourse, under his protection, loving care." Many expositors, including Hengstenberg and Hitzig of moderns, have rightly perceived that the general idea has been set forth with special reference to the relation between the woman, Israel, and the man, Jahveh.

Starting with this view, which is suggested by the context, the older expositors explained the words of the conception and birth of Christ by a virgin; cf. Corn. a Lapide, Calovii Bibl. ill ., Cocceius, and Pfeiffer, dubia vex . p. 758ff. Thus, for example, the Berleburger Bibel gives the following explanation: "A woman or virgin - not a married woman - will encompass, i.e., carry and contain in her body, the man who is to be a vanquisher of all and to surpass all in strength." This explanation cannot be set aside by the simple remark, "that here there would be set forth the very feature in the birth of Christ by a virgin which is not peculiar to it as compared with others;" for this "superficial remark" does not in the least touch the real point to be explained. But it may very properly be objected, that סובב has not the special meaning of conceiving in a mother's womb. On this ground we can also set down as incorrect the other explanation of the words in the Berleburger Bibel, that the text rather speaks of "the woman who is the Jewish Church, and who, in the spirit of faith, is to bear Christ as the mighty God, Isa 9:6, in the likeness of a man, Rev 12:1-2." However, these explanations are nearer the truth than any that have been offered since. The general statement, "a woman shall encompass (the) man," i.e., lovingly embrace him - this new relation which Jahveh will bring about in place of the old, that the man encompasses the wife, loving, providing for, protecting her - can only be referred, agreeably to the context, to change of relation between Israel and the Lord. סובב , "to encompass," is used tropically, not merely of the mode of dealing on the part of the Lord to His people, the faithful, - of the protection, the grace, and the aid which He grants to the pious ones, as in Psa 32:7, Psa 32:10; Deu 32:10, - but also of the dealings of men with divine things. אסובבה מזבּחך , Psa 26:6, does not mean, "I will go round Thine altar," in a circle or semicircle as it were, but, "I will keep to Thine altar," instead of keeping company with the wicked; or more correctly, "I will surround Thine altar," making it the object of my care, of all my dealings, - I will make mine own the favours shown to the faithful at Thine altar. In the verse now before us, סובב signifies to encompass with love and care, to surround lovingly and carefully, - the natural and fitting dealing on the part of the stronger to the weak and those who need assistance. And the new thing that God creates consists in this, that the woman, the weaker nature that needs help, will lovingly and solicitously surround the man, the stronger. Herein is expressed a new relation of Israel to the Lord, a reference to a new covenant which the Lord, Jer 31:31., will conclude with His people, and in which He deals so condescendingly towards them that they can lovingly embrace Him. This is the substance of the Messianic meaning in the words. The conception of the Son of God in the womb of the Virgin Mary is not expressed in them either directly or indirectly, even though we were allowed to take סובב in the meaning of "embrace." This new creation of the Lord is intended to be, and can be, for Israel, a powerful motive to their immediate return to their God.

Constable: Jer 2:1--45:5

II. Prophecies about Judah chs. 2--45

The first series of prophetic announcements, reflections, and incidents that comprise this part of the book deals with Jeremiah's ministry to his own people.⁶⁴ The second main division of the book contains oracles against foreign nations (chs. 46-51).

Constable: Jer 30:1--33:26

C. The Book of Consolation chs. 30-33

This section of the Book of Jeremiah is a collection of prophecies that focus on the hope that lay before the Israelites. To this point in the book the emphasis has been mainly on judgment to come, though we have seen occasional promises of restoration (23:1-8; 24; 29). Here the emphasis changes from negative warnings to repent to positive promises of a glorious future. This section of the book, then, is similar to Isaiah 40-66 and Hosea 1-3, which also contain comforting promises of future blessing.

"At this point in the book of Jeremiah, over half has been the recording of the prophet's message of pluck up and . . . break down' (1:10). It is not surprising, therefore, that such an intense, though relatively unlengthy, concentration of the bright message of build and . . . plant' (1:10) should appear."³⁹¹

"The content of the Book of Consolation repeatedly deals with the relationship between present suffering, further danger, and future salvation."³⁹²

Constable: Jer 30:1--31:40

1. The restoration of all Israel chs. 30-31

Two things mark these first two chapters of the Book of Consolation, one having to do with content and the other with style. Most of the dozen or so prophecies in this section deal with the Northern Kingdom, as is clear from the names of people and places in the text. Many scholars believe that Jeremiah wrote most of these prophecies, though not all of them, earlier in his ministry, probably during the reign of King Josiah (627-609 B.C.), when the Babylonian invasion was not so threatening. Others believe Jeremiah wrote them shortly before the destruction of Jerusalem (cf. 32:1; 33:1).³⁹³

Stylistically, most of the prophecies in this section are poetical. In contrast, all of them in the next section (chs. 32-33) are in prose. The form of composition as well as the content evidently guided the writer and or editor(s) as they put the book in its final form.

Constable: Jer 31:15-22

The end of Rachel's mourning 31:15-22

31:15 The Lord described the Israelite mothers, under the figure of Rachel, weeping for their children who had died because of the Assyrian invasion.⁴⁰⁴ Rachel was the mother of Joseph, the father of Ephraim and Manasseh, and Benjamin and so represented all the Israelites, from the north and the south. Ramah was a town about five miles north of Jerusalem that stood in Benjamin near the border between Israel and Judah. The exiles stopped at Ramah, and undoubtedly wept there, on their way to exile in Babylon (40:1).

"Rachel's life story sets her apart from the other Israelite ancestors. She alone had only a grave and never a home in the promised land (Jer 30:3). She died on the way' (Gen 35:19), and her last words express her sorrow (Gen 35:18). Not every mother will give up her own life for her child's (e.g., Jer 19:9; Lam 2:20; 4:10; 2 Kgs 6:28-29). Rachel's death in childbirth makes her deeply credible as an example of the profound extent of a mother's love. Rachel is a mother who does not forget her children (cf. Isa 49:15)."⁴⁰⁵

31:16-17 The Lord comforted "Rachel" by assuring her that her children would return from exile. All the work she had expended on them was not in vain. There was hope for their future.

31:18 Yahweh heard Ephraim, the people of the Northern Kingdom, acknowledging that He had chastened them like an untrained calf. They cried out to Him to restore them because He was their God.

31:19 Ephraim repented and felt humiliated and ashamed of his previous youthful rebellion against the Lord. Slapping one's thigh, an onomatopoeic expression in Hebrew, was a common expression of remorse in ancient Near Eastern culture (cf. Ezek. 21:17).⁴⁰⁶

31:20 Yahweh still regarded the people of Ephraim as His dear son and delightful child. Even though He had rebuked him, He still remembered and yearned for him. He would surely have mercy on these people (cf. Hos. 11:1-4, 8-9).

31:21 The special object of Yahweh's love, Israel (cf. v. 4), should give attention to returning to the Promised Land (cf. Isa. 35; 40:3-5, 11; 41:18-20; 42:16; 43:1-7; 44:3-4; 49:9-13).

31:22 Israel had wandered from the Lord long enough, as a wayward daughter. He would bring a new thing to pass, namely, Israel's repentance and return to the land. The last line of this verse may have been a popular proverb describing something very unusual and unexpected. Some interpreters, following Jerome, have taken it as a prophecy about Mary's conception of Jesus, but this seems unlikely. Others view it as just a figure expressing security, here of Israel's security back in the land. Perhaps the expression points to something amazing and hard to believe that would happen without being explicit about what it would be. Still other interpreters believe the woman represents Israel and the man Yahweh, the point being that the woman who had formerly departed from her Husband would cling to Him in the future (cf. 2:20-21; Hos. 1-3). I prefer this view. Another view is that the woman, Israel, will become aggressive and will cling to and overpower warriors among the nations who will oppose her.⁴⁰⁷

"Two things are new,' which have not been seen before in the land: (1) Faithless Israel, who is called a whore in chap. 3, will be taken back by God, even though such a thing is never done (3:1-2). (2) Mourning will be turned to joy."⁴⁰⁸

Introduction / Outline

JFB: Jeremiah (Book Introduction)

JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (2Ki 22:8); had he been the same, the designation would have been "the priest", or "the high priest". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (1Ki 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2Ch 35:25; 2Ch 36:12, 2Ch 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being "shut up", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare 2Ki 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to "inquire of the Lord" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at Taphnæ or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).

HAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by Aramæisms, which probably was the ground of JEROME'S charge that the style is "rustic". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.

The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, "The word which came to Jeremiah from the Lord" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely "saying" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, "The Lord said also unto me". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from 2Ki 24:18, &c.; 2Ki 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an "oracle"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud.

JFB: Jeremiah (Outline)

• EXPOSTULATION WITH THE JEWS, REMINDING THEM OF THEIR FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT FAVOR, AND A DENUNCIATION OF GOD'S COMING JUDGMENTS FOR THEIR IDOLATRY. (Jer. 2:1-37)
• GOD'S MERCY NOTWITHSTANDING JUDAH'S VILENESS. (Jer. 3:1-25)
• CONTINUATION OF ADDRESS TO THE TEN TRIBES OF ISRAEL. (Jer 4:1-2). THE PROPHET TURNS AGAIN TO JUDAH, TO WHOM HE HAD ORIGINALLY BEEN SENT (Jer. 4:3-31). (Jer. 4:1-31)
• THE CAUSE OF THE JUDGMENTS TO BE INFLICTED IS THE UNIVERSAL CORRUPTION OF THE PEOPLE. (Jer. 5:1-31)
• ZION'S FOES PREPARE WAR AGAINST HER: HER SINS ARE THE CAUSE. (Jer. 6:1-30)
• THE SEVENTH THROUGH NINTH CHAPTERS. DELIVERED IN THE BEGINNING OF JEHOIAKIM'S REIGN, ON THE OCCASION OF SOME PUBLIC FESTIVAL. (Jer. 7:1-34)
• THE JEW'S COMING PUNISHMENT; THEIR UNIVERSAL AND INCURABLE IMPENITENCE. (Jer. 8:1-22) The victorious Babylonians were about to violate the sanctuaries of the dead in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with kings. Or rather, their purpose was to do the greatest dishonor to the dead (Isa 14:19).
• JEREMIAH'S LAMENTATION FOR THE JEWS' SINS AND CONSEQUENT PUNISHMENT. (Jer. 9:1-26) This verse is more fitly joined to the last chapter, as Jer 9:23 in the Hebrew (compare Isa 22:4; Lam 2:11; Lam 3:48).
• CONTRAST BETWEEN THE IDOLS AND JEHOVAH. THE PROPHET'S LAMENTATION AND PRAYER. (Jer. 10:1-25)
• EPITOME OF THE COVENANT FOUND IN THE TEMPLE IN JOSIAH'S REIGN. JUDAH'S REVOLT FROM IT, AND GOD'S CONSEQUENT WRATH. (Jer. 11:1-23)
• CONTINUATION OF THE SUBJECT AT THE CLOSE OF THE ELEVENTH CHAPTER. (Jer. 12:1-17) (Psa 51:4).
• SYMBOLICAL PROPHECY. (Jer 13:1-7). (Jer. 13:1-27)
• PROPHECIES ON THE OCCASION OF A DROUGHT SENT IN JUDGMENT ON JUDEA. (Jer. 14:1-22) Literally, "That which was the word of Jehovah to Jeremiah concerning the dearth"
• GOD'S REPLY TO JEREMIAH'S INTERCESSORY PRAYER. (Jer. 15:1-21)
• CONTINUATION OF THE PREVIOUS PROPHECY. (Jer. 16:1-21)
• THE JEWS' INVETERATE LOVE OF IDOLATRY. (Jer. 17:1-27) The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen (Job 19:24) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars" (Act 17:23). As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept (Exo 29:12; Lev 4:7, Lev 4:18), but "written . . . graven," would thus be inappropriate.
• GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY. (Jer. 18:1-23)
• THE DESOLATION OF THE JEWS FOR THEIR SINS FORETOLD IN THE VALLEY OF HINNOM; THE SYMBOL OF BREAKING A BOTTLE. (Jer 19:1-15)
• JEREMIAH'S INCARCERATION BY PASHUR, THE PRINCIPAL OFFICER OF THE TEMPLE, FOR PROPHESYING WITHIN ITS PRECINCTS; HIS RENEWED PREDICTIONS AGAINST THE CITY, &c., ON HIS LIBERATION. (Jer. 20:1-18)
• ZEDEKIAH CONSULTS JEREMIAH WHAT IS TO BE THE EVENT OF THE WAR: GOD'S ANSWER. (Jer 21:1-14)
• EXHORTATION TO REPENTANCE; JUDGMENT ON SHALLUM, JEHOIAKIM, AND CONIAH. (Jer. 22:1-30)
• THE WICKED RULERS TO BE SUPERSEDED BY THE KING, WHO SHOULD REIGN OVER THE AGAIN UNITED PEOPLES, ISRAEL AND JUDAH. (Jer. 23:1-40)
• THE RESTORATION OF THE CAPTIVES IN BABYLON AND THE DESTRUCTION OF THE REFRACTORY PARTY IN JUDEA AND IN EGYPT, REPRESENTED UNDER THE TYPE OF A BASKET OF GOOD, AND ONE OF BAD, FIGS. (Jer 24:1-10)
• PROPHECY OF THE SEVENTY YEARS CAPTIVITY; AND AFTER THAT THE DESTRUCTION OF BABYLON, AND OF ALL THE NATIONS THAT OPPRESSED THE JEWS. (Jer. 25:1-38)
• JEREMIAH DECLARED WORTHY OF DEATH, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THE SIMILAR CASES OF MICAH AND URIJAH BEING ADDUCED IN THE PROPHET'S FAVOR. (Jer. 26:1-24)
• THE FUTILITY OF RESISTING NEBUCHADNEZZAR ILLUSTRATED TO THE AMBASSADORS OF THE KING, DESIRING TO HAVE THE KING OF JUDAH CONFEDERATE WITH THEM, UNDER THE TYPE OF YOKES. JEREMIAH EXHORTS THEM AND ZEDEKIAH TO YIELD. (Jer. 27:1-22)
• PROPHECIES IMMEDIATELY FOLLOWING THOSE IN THE TWENTY-SEVENTH CHAPTER. HANANIAH BREAKS THE YOKES TO SIGNIFY THAT NEBUCHADNEZZAR'S YOKE SHALL BE BROKEN. JEREMIAH FORETELLS THAT YOKES OF IRON ARE TO SUCCEED THOSE OF WOOD, AND THAT HANANIAH SHALL DIE. (Jer. 28:1-17)
• LETTER OF JEREMIAH TO THE CAPTIVES IN BABYLON, TO COUNTERACT THE ASSURANCES GIVEN BY THE FALSE PROPHETS OF A SPEEDY RESTORATION. (Jer. 29:1-32)
• RESTORATION OF THE JEWS FROM BABYLON AFTER ITS CAPTURE, AND RAISING UP OF MESSIAH. (Jer. 30:1-24)
• CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40)
• 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. (Jer 32:1-14)
• PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)
• CAPTIVITY OF ZEDEKIAH AND THE PEOPLE FORETOLD FOR THEIR DISOBEDIENCE AND PERFIDY. (Jer. 34:1-22)
• PROPHECY IN THE REIGN OF JEHOIAKIM, WHEN THE CHALDEANS, IN CONJUNCTION WITH THE SYRIANS AND MOABITES, INVADED JUDEA. (Jer. 35:1-19)
• BARUCH WRITES, AND READS PUBLICLY JEREMIAH'S PROPHECIES COLLECTED IN A VOLUME. THE ROLL IS BURNT BY JEHOIAKIM, AND WRITTEN AGAIN BY BARUCH AT JEREMIAH'S DICTATION. (Jer. 36:1-32)
• HISTORICAL SECTIONS, THIRTY-SEVENTH THROUGH FORTY-FOURTH CHAPTERS. THE CHALDEANS RAISE THE SIEGE TO GO AND MEET PHARAOH-HOPHRA. ZEDEKIAH SENDS TO JEREMIAH TO PRAY TO GOD IN BEHALF OF THE JEWS: IN VAIN, JEREMIAH TRIES TO ESCAPE TO HIS NATIVE PLACE, BUT IS ARRESTED. ZEDEKIAH ABATES THE RIGOR OF HIS IMPRISONMENT. (Jer. 37:1-21)
• JEREMIAH PREDICTS THE CAPTURE OF JERUSALEM, FOR WHICH HE IS CAST INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECRET INTERVIEW WITH ZEDEKIAH. (Jer. 38:1-28)
• JERUSALEM TAKEN. ZEDEKIAH'S FATE. JEREMIAH CARED FOR. EBED-MELECH ASSURED. (Jer. 39:1-18)
• JEREMIAH IS SET FREE AT RAMAH, AND GOES TO GEDALIAH, TO WHOM THE REMNANT OF JEWS REPAIR. JOHANAN WARNS GEDALIAH OF ISHMAEL'S CONSPIRACY IN VAIN. (Jer. 40:1-16)
• ISHMAEL MURDERS GEDALIAH AND OTHERS, THEN FLEES TO THE AMMONITES. JOHANAN PURSUES HIM, RECOVERS THE CAPTIVES, AND PURPOSES TO FLEE TO EGYPT FOR FEAR OF THE CHALDEANS. (Jer. 41:1-18)
• THE JEWS AND JOHANAN INQUIRE OF GOD, THROUGH JEREMIAH, AS TO GOING TO EGYPT, PROMISING OBEDIENCE TO HIS WILL. THEIR SAFETY ON CONDITION OF STAYING IN JUDEA, AND THEIR DESTRUCTION IN THE EVENT OF GOING TO EGYPT, ARE FORETOLD. THEM HYPOCRISY IN ASKING FOR COUNSEL WHICH THEY MEANT NOT TO FOLLOW, IF CONTRARY TO THEIR OWN DETERMINATION, IS REPROVED. (Jer. 42:1-22)
• THE JEWS CARRY JEREMIAH AND BARUCH INTO EGYPT. JEREMIAH FORETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAR, AND THE FATE OF THE FUGITIVES. (Jer 43:1-13)
• JEREMIAH REPROVES THE JEWS FOR THEIR IDOLATRY IN EGYPT, AND DENOUNCES GOD'S JUDGMENTS ON THEM AND EGYPT ALIKE. (Jer. 44:1-30)
• JEREMIAH COMFORTS BARUCH. (Jer 45:1-5)
• THE PROPHECIES, FORTY-SIXTH THROUGH FIFTY-SECOND CHAPTERS, REFER TO FOREIGN PEOPLES. (Jer. 46:1-28) General heading of the next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates.
• PROPHECY AGAINST THE PHILISTINES. (Jer 47:1-7) Pharaoh-necho probably smote Gaza on his return after defeating Josiah at Megiddo (2Ch 35:20) [GROTIUS]. Or, Pharaoh-hophra (Jer 37:5, Jer 37:7) is intended: probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that his expedition might not be thought altogether in vain [CALVIN] (Amo 1:6-7).
• PROPHECY AGAINST MOAB. (Jer. 48:1-47)
• PREDICTIONS AS TO AMMON, IDUMEA, DAMASCUS, KEDAR, HAZOR, AND ELAM. (Jer. 49:1-39)
• BABYLON'S COMING DOWNFALL; ISRAEL'S REDEMPTION. (Jer. 50:1-46) Compare Isa. 45:1-47:15. But as the time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then.
• CONTINUATION OF THE PROPHECY AGAINST BABYLON BEGUN IN THE FIFTIETH CHAPTER. (Jer. 51:1-64)
• WRITTEN BY SOME OTHER THAN JEREMIAH (PROBABLY EZRA) AS AN HISTORICAL SUPPLEMENT TO THE PREVIOUS PROPHECIES. (Jer. 52:1-34)

TSK: Jeremiah 31 (Chapter Introduction)

Overview

Jer 31:1, The restoration of Israel; Jer 31:10, The publication thereof; Jer 31:15, Rahel mourning is comforted; Jer 31:18, Ephraim repenting is brought home again; Jer 31:22, Christ is promised; Jer 31:27, His care over the church; Jer 31:31, His new covenant; Jer 31:35, The stability, Jer 31:38. and amplitude of the church.

Poole: Jeremiah (Book Introduction)

BOOK OF THE PROPHET JEREMIAH

THE ARGUMENT

IT was the great unhappiness of this prophet to be a physician to, but that could not save, a dying state, their disease still prevailing against the remedy; and indeed no wonder that all things were so much out of order, when the book of the law had been wanting above sixty years. He was called to be a teacher in his youth, in the days of good Josiah, being sanctified and ordained by God to his prophetical office from his mother’ s womb, Jer 1:5 in a very evil time, though the people afterward proved much worse upon the death of that good king. He setting himself against the torrent of the corruptions of the times, was always opposed and unkindly treated by his ungrateful countrymen, as also by false prophets, and the priests, princes, and people, who encouraged all their impieties and unrighteousness. At length he threatened their destruction and captivity by the Chaldeans, which he lived to see, but foretells their return after seventy years; all which accordingly came to pass. He doth also, notwithstanding his dreadful threatenings, intermix divers comfortable promises of the Messiah, and the days of the gospel; he denounceth also heavy judgments against the heathens nations that had afflicted God’ s people, both such as were near, and also more remote, as Egypt, the Philistines, Moab, Edomites, Ammonites, Damascus, Kedar, Hazor, Elam, but especially Babylon herself, that is made so great a type of the antichristian Babylon in the New Testament. Upon the murder of Gedaliah, whom the Chaldeans had made governor of Judea, he was forcibly against his will carried into Egypt, where (after he had prophesied from first to last between forty and fifty years) probably he died; some say he was stoned.

Whatever else we hear mentioned of his writings, they are either counterfeit, as the Prophecies of Baruch, &c., or it is likely we have the sum of them in this book, though possibly some of his sermons might have had some enlargements in that roll which, by his appointment, was written by Baruch, Jer 36:2 , &c.

Poole: Jeremiah 31 (Chapter Introduction)

CHAPTER 31

The restoration of Israel published, Jer 31:1-14 . Rachel mourning is comforted, Jer 31:15-17 . Ephraim repenting is brought home, Jer 31:18-21 . Christ promised, Jer 31:22-26 . His care over the church, Jer 31:27-30 . His new covenant, Jer 31:31-34 . The stability and enlargement of the church, Jer 31:35-40 .

When the Lord’ s anger shall turn, he having performed all the thoughts of his heart upon the wicked Israelites, he will declare himself not unmindful of the covenant which he made with Abraham and his seed, but will be their God, and they shall be the people of his favour, whom he will protect and bless. It is uncertain whether Israel here is to be taken in a more large sense, as it signifieth the whole twelve tribes, or only Judah, being that part of Israel which was before spoken of.

MHCC: Jeremiah (Book Introduction)

Jeremiah was a priest, a native of Anathoth, in the tribe of Benjamin. He was called to the prophetic office when very young, about seventy years after the death of Isaiah, and exercised it for about forty years with great faithfulness, till the sins of the Jewish nation came to their full measure and destruction followed. The prophecies of Jeremiah do not stand as they were delivered. Blayney has endeavoured to arrange them in more regular order, namely, ch. 1-20; 22; 23; 25; 26; 35; 36; Jer 45:1-5; Jer 24:1-10; 29; 30; 31; 27; 28; Jer 21:1-14; 34; 37; 32; 33; 38; 39; (Jer 39:15-18, Jer 39:1-14.) 40-44; 46-52. The general subject of his prophecies is the idolatry and other sins of the Jews; the judgments by which they were threatened, with references to their future restoration and deliverance, and promises of the Messiah. They are remarkable for plain and faithful reproofs, affectionate expostulations, and awful warnings.

MHCC: Jeremiah 31 (Chapter Introduction)

(Jer 31:1-9) The restoration of Israel.

(Jer 31:10-17) Promises of guidance and happiness; Rachel lamenting.

(Jer 31:18-20) Ephraim laments his errors.

(Jer 31:21-26) The promised Saviour.

(Jer 31:27-34) God's care over the church.

(Jer 31:35-40) Peace and prosperity in gospel time.

Matthew Henry: Jeremiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of the Prophet Jeremiah

The Prophecies of the Old Testament, as the Epistles of the New, are placed rather according to their bulk than their seniority - the longest first, not the oldest. There were several prophets, and writing ones, that were contemporaries with Isaiah, as Micah, or a little before him, as Hosea, and Joel, and Amos, or soon after him, as Habakkuk and Nahum are supposed to have been; and yet the prophecy of Jeremiah, who began many years after Isaiah finished, is placed next to his, because there is so much in it. Where we meet with most of God's word, there let the preference be given; and yet those of less gifts are not to be despised nor excluded. Nothing now occurs to be observed further concerning prophecy in general; but concerning this prophet Jeremiah we may observe, I. That he was betimes a prophet; he began young, and therefore could say, from his own experience, that it is good for a man to bear the yoke in his youth, the yoke both of service and of affliction, Lam 3:27. Jerome observes that Isaiah, who had more years over his head, had his tongue touched with a coal of fire, to purge away his iniquity (Isa 6:7), but that when God touched Jeremiah's mouth, who was yet but young, nothing was said of the purging of his iniquity (Jer 1:9), because, by reason of his tender years, he had not so much sin to answer for. II. That he continued long a prophet, some reckon fifty years, others above forty. He began in the thirteenth year of Josiah, when things went well under that good king, but he continued through all the wicked reigns that followed; for when we set out for the service of God, though the wind may then be fair and favourable, we know not how soon it may turn and be tempestuous. III. That he was a reproving prophet, was sent in God's name to tell Jacob of their sins and to warn them of the judgments of God that were coming upon them; and the critics observe that therefore his style or manner of speaking is more plain and rough, and less polite, than that of Isaiah and some others of the prophets. Those that are sent to discover sin ought to lay aside the enticing words of man's wisdom. Plain-dealing is best when we are dealing with sinners to bring them to repentance. IV. That he was a weeping prophet; so he is commonly called, not only because he penned the Lamentations, but because he was all along a mournful spectator of the sins of his people and of the desolating judgments that were coming upon them. And for this reason, perhaps, those who imagined our Saviour to be one of the prophets thought him of any of them to be most like to Jeremiah (Mat 16:14), because he was a man of sorrows and acquainted with grief. V. That he was a suffering prophet. He was persecuted by his own people more than any of them, as we shall find in the story of this book; for he lived and preached just before the Jews' destruction by the Chaldeans, when their character seems to have been the same as it was just before their destruction by the Romans, when they killed the Lord Jesus, and persecuted his disciples, pleased not God, and were contrary to all men, for wrath had come upon them to the uttermost, 1Th 2:15, 1Th 2:16. The last account we have of him in his history is that the remaining Jews forced him to go down with them into Egypt; whereas the current tradition is, among Jews and Christians, that he suffered martyrdom. Hottinger, out of Elmakin, an Arabic historian, relates that, continuing to prophesy in Egypt against the Egyptians and other nations, he was stoned to death; and that long after, when Alexander entered Egypt, he took up the bones of Jeremiah where they were buried in obscurity, and carried them to Alexandria, and buried them there. The prophecies of this book which we have in the first nineteen chapters seem to be the heads of the sermons he preached in a way of general reproof for sin and denunciation of judgment; afterwards they are more particular and occasional, and mixed with the history of his day, but not placed in due order of time. With the threatenings are intermixed many gracious promises of mercy to the penitent, of the deliverance of the Jews out of their captivity, and some that have a plain reference to the kingdom of the Messiah. Among the Apocryphal writings an epistle is extant said to be written by Jeremiah to the captives in Babylon, warning them against the worship of idols, by exposing the vanity of idols and the folly of idolaters. It is in Baruch, ch. 6. But it is supposed not to be authentic; nor has it, I think, any thing like the life and spirit of Jeremiah's writings. It is also related concerning Jeremiah (2 Macc. 2:4) that, when Jerusalem was destroyed by the Chaldeans, he, by direction from God, took the ark and the altar of incense, and, carrying them to Mount Nebo lodged them in a hollow cave there and stopped the door; but some that followed him, and thought that they had marked the place, could not find it. He blamed them for seeking it, telling them that the place should be unknown till the time that God should gather his people together again. But I know not what credit is to be given to that story, though it is there said to be found in the records. We cannot but be concerned, in the reading of Jeremiah's prophecies, to find that they were so little regarded by the men of that generation; but let us make use of that as a reason why we should regard them the more; for they are written for our learning too, and for warning to us and to our land.

Matthew Henry: Jeremiah 31 (Chapter Introduction)

This chapter goes on with the good words and comfortable words which we had in the chapter before, for the encouragement of the captives, assuring them that God would in due time restore them or their children to their own land, and make them a great and happy nation again, especially by sending them the Messiah, in whose kingdom and grace many of these promises were to have their full accomplishment. I. They shall be restored to peace and honour, and joy and great plenty (Jer 31:1-14). II. Their sorrow for the loss of their children shall be at an end (Jer 31:15-17). III. They shall repent of their sins, and God will graciously accept them in their repentance (Jer 31:18-20). IV. They shall be multiplied and increased, both their children and their cattle, and not be cut off and diminished as they had been (Jer 31:21-30). V. God will renew his covenant with them, and enrich it with spiritual blessings (Jer 31:31-34). VI. These blessings shall be secured to theirs after them, even to the spiritual seed of Israel for ever (Jer 31:35-37). VII. As an earnest of this the city of Jerusalem shall be rebuilt (Jer 31:38-40). These exceedingly great and precious promises were firm foundations of hope and full fountains of joy to the poor captives; and we also may apply them to ourselves and mix faith with them.

Constable: Jeremiah (Book Introduction)

Introduction

Title

The title of this book derives from its writer, the late seventh and early sixth-century Judean prophet Jeremiah. The book occupies the second position in the Latter Prophets section of the Hebrew Bible after Isaiah and before Ezekiel, which accounts for its position in the Septuagint and most modern translations.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens (the womb)."

Writer

The composition and structure of Jeremiah, discussed below, have led many scholars to conclude that an editor or editors (redactors) probably put the book in its final form. Many conservatives, however, believe that Jeremiah himself was responsible for the final form, though it is clear that the book went through several revisions before it reached its final canonical form. Jeremiah could even have written the last chapter, which describes events that took place about 25 years after the next latest events, since he would have been approximately 83 years old, assuming he was still alive. Clearly Jeremiah's secretary, Baruch, provided the prophet with much assistance in writing the material and possibly arranging it in its final form (36:17-18; 45:1). Baruch was to Jeremiah what Luke was to Paul: his companion, amanuensis, and biographer. The book bears marks of having been assembled by one person at one time.

"There is no satisfactory reason for doubting that Jeremiah himself was the author of the entire book."¹

The Book of Jeremiah tells us more about the prophet Jeremiah than any other prophetic book reveals about its writer. It is highly biographical and autobiographical.² We know more about his personality than that of any other prophet.

Jeremiah's hometown was Anathoth, a Levitical town in the territory of Benjamin three miles northeast of Jerusalem.³ Jeremiah's father, Hilkiah, was evidently a descendant of Abiathar, a descendant of Eli (1 Sam. 14:3). Thus Jeremiah had ancestral connections to Shiloh, where the tabernacle stood during the judges period of Israel's history (the amphictyony). Jeremiah referred to Shiloh in his Temple Sermon (7:12, 14; 26:6). Abiathar was the sole survivor of King Saul's massacre of the priests at Nob, also only a few miles northeast of Jerusalem (1 Sam. 22:20). Later Solomon exiled Abiathar to Anathoth, where Abiathar had property, because Abiathar had proved unfaithful to David (1 Kings 2:26). Jeremiah's father Hilkiah may have been the high priest who found the book of the Law in the temple during Josiah's reforms (1 Kings 2:26).⁴ Even though Jeremiah came from a priestly family (like Ezekiel and Zechariah), there is no indication that he ever underwent training for the priesthood or functioned as a priest.

Jeremiah's date of birth is a matter of dispute. Most scholars believe he was born about 643 B.C., one year before the end of King Manasseh's reign.⁵ He probably died in Egypt.

"A late, unattested tradition, mentioned by Tertullian, Jerome, and others, claims that the people of Tahpanhes [in Egypt] stoned Jeremiah to death."⁶

His call to the prophetic office came in 627 or 626 B.C. (1:2; 25:3) when he would have been about 20 years old.⁷ His ministry as a prophet may have extended over 40 years.⁸ He evidently exercised his ministry mainly during periods of crisis in Judah's history, though it is impossible to date some of his prophecies. His ministry involved prophesying about Judah and the other ancient Near Eastern nations of his time (1:10).

Judging by Jeremiah's autobiographical remarks and the narrative information about him in this book, his life was a sad one, one long martyrdom. He probably encountered more opposition from more enemies than any other prophet. Much of it stemmed from his message to his own people: unconditional surrender to Babylon.

"No braver or more tragic figure ever trod the stage of Israel's history than the prophet Jeremiah. . . .

"Jeremiah was hated, jeered at, ostracized (e.g., chs. 15:10f., 17; 18:18; 20:10), continually harassed, and more than once almost killed (e.g., chs. 11:18 to 12:6; 26; 36)."⁹

Jeremiah is the only prophet who recorded his own feelings as he ministered, which makes him both very interesting and very helpful to other ministers. Some authorities believe that his greatest contribution to posterity is his personality.

". . . by birth a priest; by grace a prophet; by the trials of life a bulwark for God's truth; by daily spiritual experience one of the greatest exponents of prophetic faith in his unique relation to God; by temperament gentle and timid, yet constantly contending against the forces of sin; and by natural desire a seeker after the love of a companion, his family, friends, and above all, his people--which were all denied him."¹⁰

"He was a weeping prophet to a wayward people."¹¹

There are many similarities between Jeremiah and Hosea. Hosea announced the fall of Samaria, and Jeremiah announced the fall of Jerusalem. Both prophets experienced much personal tragedy. In his ideas as well as in his vocabulary, Jeremiah demonstrates familiarity with Hosea's prophecies. There are also affinities with Job and the Psalter.

There are also remarkable parallels between Jeremiah and the Lord Jesus Christ. No other prophet bears as many striking similarities to the Savior, which makes him the most Christ-like of the prophets. The people of Jesus' day noted these similarities (Matt. 16:14). In both cases Jerusalem was about to fall, the temple would suffer destruction soon, the worship of Yahweh had become a formalistic husk, and there was need for emphasis on individual relationship with God. Both men had a message for Israel and the whole world. Both of them used nature quite extensively for illustrative purposes in their teaching. Both came from a high tradition: Jeremiah from a priestly prophetic heritage and Jesus from a divine royal position. Both were very conscious of their call from God. Both condemned the commercialism of temple worship in their day (7:11: Matt. 21:13). Their enemies charged both of them with political treason. Both experienced persecutions, trials, and imprisonments. Both foretold the destruction of the temple (7:14; Matt. 13:2). Both wept over Jerusalem (9:1; Luke 19:41). Both condemned the priests of their day. Both experienced rejection by members of their own families (12:6; John 1:11). Both were so tenderhearted that some Jewish leaders identified them with the Suffering Servant of Isaiah 53. Both loved Israel deeply. Both were lonely (15:10; Isa. 53:3). And both enjoyed unusually intimate fellowship with God (20:7; John 11:41-42).¹²

"It has often been remarked that Jeremiah's life was finally a failure. He was alone for most of his ministry. It seemed that no one gave any heed to his words. He was dragged off finally to live his last days in exile against his own will. He was a failure as the world judges human achievement. But a more balanced assessment of him would be that his very words of judgment saved Israel's faith from disintegration, and his words of hope finally helped his people to gain hope in God's future for them."¹³

"The character of Jeremiah is also reflected in his writings. His speech is clear and simple, incisive and pithy, and, though generally speaking somewhat diffuse, yet ever rich in thought. If it lacks the lofty strain, the soaring flight of an Isaiah, yet it has beauties of its own. It is distinguished by a wealth of new imagery which is wrought out with great delicacy and deep feeling, and by a versatility that easily adapts itself to the most various objects, and by artistic clearness' (Ewald)."¹⁴

Historical Background

The biblical records of the times in which Jeremiah ministered are 2 Kings 21-25 and 2 Chronicles 33-36. His contemporary prophets were Zephaniah and Habakkuk before the Exile, and Ezekiel and Daniel after it began.

King Manasseh had been Judah's most ungodly king, but toward the end of his life he repented (2 Chron. 33:15-19). He was responsible for many of the evil conditions that marked Judah in Jeremiah's earliest years (cf. 15:4; 2 Kings 23:26). His long life was not a blessing for faithfulness, as his father Hezekiah's had been, but an instrument of chastening for Judah.

King Amon succeeded Manasseh and reigned two years (642-640 B.C.). Rather than perpetuating the repentant attitude that his father had demonstrated, Amon reverted to the policies of Manasseh's earlier reign and rebelled against Yahweh completely. This provoked some of his officials to assassinate him (2 Kings 21:23).

Josiah was eight years old when his father Amon died. He began reigning then and continued on the throne for 31 years (640-609 B.C.). Josiah was one of Judah's best kings and one of the four reforming kings of the Southern Kingdom. He began to seek the Lord when he was 16 years old and began initiating religious reforms when he was 20 (2 Chron. 34:3-7). Jeremiah received his call to minister in the thirteenth year of Josiah when the king was 21, namely, 627 B.C. (1:6). Josiah's reforms were more extensive than those of any of his predecessors. He began the major projects when he was 26. During these years Assyria was declining as a world power and Neo-Babylonia was not yet the dominant empire it soon became. One of Josiah's projects was the repairing of Solomon's temple (v. 5; cf. 12:4-16). During its renovation Hilkiah, the high priest and possibly Jeremiah's father, discovered the Mosaic Law, which had been lost for a long time (cf. 2 Kings 22:8). This discovery spurred a return to the system of worship that the Book of Deuteronomy specified (2 Kings 23). Josiah also did much to clear the land of idolatry, sacred prostitution, child sacrifice, and pagan altars not only in Judah but also in some formerly Israelite territory. He also reinstituted the Passover. Unfortunately for Judah, Josiah felt compelled to travel to Megiddo to try and block Pharaoh Necho II from advancing north to assist the Assyrians in resisting the westward expanding Babylonians. Josiah died at Megiddo in 609 B.C. at the age of 39. His death was a tragic loss for Judah.

Some of Jeremiah's prophecies date from Josiah's reign.¹⁵ Zephaniah also ministered in Judah during the reign of Josiah as did the prophetess Huldah (2 Kings 22:14-20).

Three of Josiah's sons and one of his grandsons ruled Judah after his death. The first of these, though he was the second son, was Jehoahaz who ruled for only three months in 609 B.C. The Judean people favored Jehoahaz, but Pharaoh Necho, who by slaying Josiah gained control over Judah, found him uncooperative. Therefore, Pharaoh deported Jehoahaz to Egypt as a prisoner where he died (22:10-12). God gave Jeremiah a few prophecies during this king's brief reign.

@pict rend=gs.pixel ent=p24jer-1@

Jehoahaz's older brother Jehoiakim succeeded him on Judah's throne, thanks to Pharaoh Necho. He reigned for 11 years (609-598 B.C.). Jehoiakim was a weak king who changed allegiances between Egypt and Babylon whenever he thought a change might be to Judah's advantage. During his tenure Prince Nebuchadnezzar of Babylon defeated the allied Egyptian and Assyrian forces at Carchemish thus establishing Babylonian supremacy in the ancient Near East (605 B.C.). Shortly thereafter King Nebuchadnezzar, as he had become, invaded Palestine, conquered some cities, and took some of the nobles, including Daniel, as exiles to Babylon (Dan. 1:1-3). Jehoiakim refused to follow Jeremiah's counsel to submit to the Babylonians. Instead he showed his contempt for the prophet by burning his prophecies (ch. 36). Jeremiah despised this king for his wickedness (22:18-19; 26:20-23; 36). Jehoiakim rebelled against Babylon in 601 B.C., so the Babylonians deposed him and took him to Babylon (2 Chron. 36:6). Later they allowed him to return to Jerusalem where he died in 561 B.C. (cf. 22:19). Several of Jeremiah's prophecies apparently date from Jehoiakim's reign. Habakkuk probably also ministered at this time, as the content of his book suggests.

Jehoiakim's son Jehoiachin succeeded his father but only reigned for three months (598-597 B.C.). During that time Nebuchadnezzar attacked Jerusalem and carried off a large portion of the city's population (in 597 B.C.). The king was evil, and Jeremiah predicted that none of his sons would rule over the nation (22:30). He ended his days in Babylon enjoying the favor of the Babylonian king Evilmerodach (52:31-34).

Zedekiah was the third son of Josiah to rule Judah, and he too ruled under Nebuchadnezzar's sovereignty (597-586 B.C.). The Babylonian monarch summoned Zedekiah to Babylon in 593 B.C. (51:59), but he rebelled against Nebuchadnezzar by making a treaty with Pharaoh Hophra (589-570 B.C.) under pressure from Judean nationalists (chs. 37-38). This resulted in the final siege of Jerusalem in 588 and its fall two years later in 586 B.C. (ch. 39).¹⁶ The Babylonians took Zedekiah captive to Riblah in Syria where they slew his sons and put out his eyes. He died later in Babylon. Since Jeremiah advocated surrender to the Babylonians, Nebuchadnezzar allowed him to choose where he wanted to live when Jerusalem fell, and the prophet elected to stay where he was.

Shortly after he defeated Zedekiah, Nebuchadnezzar set up a pro-Babylonian Judean named Gedaliah as his governor (40:5-6). But a group of Jewish nationalists under Ishmael's leadership assassinated Gedaliah within the year (586 B.C.; 41:2). This ill-advised act resulted in the rebels having to flee to Egypt for safety from Nebuchadnezzar. They forced Jeremiah to accompany them against his will (chs. 42-43). There the prophet evidently spent the remaining years of his life and produced his final prophecies.¹⁷

Important Dates for Jeremiah
Years	Events	References
643	Probable date of Jeremiah's birth
640	Josiah becomes king of Judah at age 8	2 Chron. 34:1
628	Josiah begins his reforms	2 Chron. 34:3
627	Jeremiah begins his ministry	Jer. 1:2; 25:3
626	Nabopolassar founds the Neo-Babylonian Empire
622	The book of the Law discovered in the temple	2 Chron. 34:8, 14
612	The fall of Nineveh, Assyria's capitol
609	Josiah killed in battle by Egyptians at Megiddo	2 Chron. 35:20-25
	Jehoahaz reigns over Judah for 3 months	2 Chron. 36:1-3
	Jehoiakim made king of Judah by Pharaoh Necho	2 Chron. 36:4
605	Nebuchadnezzar defeats the Egyptians at Carchemish	Jer. 46:2
	The first deportation of exiles (including Daniel) to Babylon	Dan. 1:1-7
604	Jehoiakim burns Jeremiah's first scroll	Jer. 36
601	Jehoiakim rebels against Babylon	2 Kings 24:1
598	Jehoiakim is deposed and dies	2 Chron. 36:3
	Jehioachin reigns over Judah for 3 months	2 Kings 24:8
597	The second deportation of exiles (including Jehoiachin) to Babylon	2 Kings 24:12-16
	Zedekiah made king of Judah by Nebuchadnezzar	2 Kings 24:17
593	Zedekiah summoned to Babylon	Jer. 51:59
588	Zedekiah is besieged in Jerusalem for treachery	Jer. 52:3-4
586	Fall of Jerusalem	Jer. 39
	Gedaliah appointed governor of Judah by Nebuchadnezzar	Jer. 40:5-6
	Gedaliah assassinated by Ishmael	Jer. 41:2
	Judean refugees flee to Egypt taking Jeremiah with them	Jer. 42-43
581	The third deportation of exiles to Babylon	Jer. 52:30
568	Nebuchadnezzar invades Egypt	Jer. 43:8-13; 46:13-26
561	Jehoiachin released from prison in Babylon	Jer. 52:31-34
539	Fall of Babylon to Cyrus the Persian	Dan. 5:30
538	Cyrus issues his decree allowing the Jews to return to Palestine	Ezra 1:1-4

Date

As has already been pointed out, Jeremiah gave the prophecies and composed the narratives that constitute this book at various times during his long ministry. The date at which the book reached the state in which it is today is debatable. Most scholars believe that editors continued to add and rearrange the material long after Jeremiah's day. However, the tradition that Jeremiah was responsible for the book is old and has encouraged conservative scholars to view it as the product of the prophet himself or perhaps his scribe Baruch. If Jeremiah was the final editor of the work, as well as its writer, he completed this editorial task after his last historical reference and before his death. The last historical reference is Jehoiachin's release from captivity in Babylon (561 B.C.; 52:31-34). We do not know when Jeremiah died, but if he was born about 643 B.C., he probably did not live much beyond 560 B.C. Some scholars believe Jeremiah wrote this account himself and or that Baruch provided it. Others believe the writer of the Book of Kings added it to the collections of Jeremiah's writings.¹⁸ One writer speculated that the final canonical form of the book was in circulation not later than 520 B.C.¹⁹ Another believed it was available shortly after Jeremiah's death, which he guessed was about 586 B.C.²⁰

Audience

Jeremiah ministered to the people of Judah during the last days of the monarchy and the early part of the captivity. Almost all of his ministry took place in Jerusalem. He spoke to kings, priests, and prophets, as well as the ordinary citizens, and he delivered oracles against foreign nations.

"The book of Jeremiah and the book of Lamentations show how God looks at a culture which knew Him and deliberately turned away."²¹

Purpose

Jeremiah's purpose was to call his hearers to repentance in view of God's judgment on Judah, which would come soon from an army from the north (chs. 2-45). Judgment was coming because God's people had forsaken Yahweh and had given themselves to idolatry. Jeremiah spoke more about repentance than any other prophet. He also assured his audience that God had a future for Israel and Judah (chs. 30-33). Once it became clear that the people would not repent, he advocated submission to Babylon to minimize the destruction that was inevitable. As God's prophetic spokesman, he also uttered oracles against the nations that opposed God's chosen people (chs. 46-51).

"The theme of this prophet consists largely in a stern warning to Judah to turn from idolatry and sin to avoid the catastrophe of exile."²²

Theological Emphases

The Book of Jeremiah is not theologically organized in the sense that it develops a certain theological emphasis as it unfolds, as Isaiah does. Rather it presents certain theological truths in greater or lesser degree throughout its 52 chapters. The dominant theological emphases are as follows.

The prophet paid more attention to God and the Israelites than to any other subjects of revelation. His appreciation for God as the Lord of all creation is noteworthy. In contrast to Isaiah, Micah, Zechariah, and Daniel, Jeremiah did not reveal much about the coming Messiah, though he did record some significant messianic predictions. A coming revealer would outshine the ark of the covenant (3:14-17), and the fulfillment of the Davidic Covenant promises would come (33:14-26).

Regarding the Israelites, Jeremiah stressed the fact that immorality always accompanies idolatry. Israel's present problems were the result of her past and present apostasy. The priests, Jeremiah asserted, were primarily responsible for the degeneration of worship from spiritual to merely formal, though several false prophets also misled the people. The Judahites could not escape going into captivity because they refused to repent. Therefore, they needed to accept the inevitable and not resist the Babylonians. Jerusalem and Judah would suffer destruction, the Davidic kings would not rule (for some time), and the Israelites would lose their land (temporarily). But there would be a return from exile (25:11; 29:10). Israel had hope of a glorious future in view of God's faithfulness to His promises (32:1-15). In the distant future, Israel would return in penitence to the Lord (32:37-40). Messiah would rule over her (23:5-8).

". . . Jeremiah placed an enormous emphasis on the sins and misdeeds of Israel. . . .

"The evil deeds in which Israel was involved were of two broad classes--the worship of false gods, and the perpetration of personal and social sins of an ethical and moral kind."²³

"The theology of the book of Jeremiah may be summarized as follows: God's judgment would fall on Judah because she had broken His covenant."²⁴

The nations were God's agents in executing His will, particularly Nebuchadnezzar (27:6). But Babylon would fall (chs. 50-51). The nations, as well as Israel, needed to demonstrate righteousness (chs. 46-51). God had a concern for the nations as well as for His people (29:1-14). In the distant future, the remnant of the nations would enjoy blessing from the Lord (3:17; 16:19).

There is also a strong emphasis on the biblical covenants in Jeremiah, particularly the Mosaic and New Covenants. Jeremiah viewed Israel as the chosen people of God adopted by Him for a special relationship with Himself and for a special purpose in the world. The Mosaic Covenant was pure grace, and Yahweh had made it with a redeemed people. It involved promises from God and responsibilities for the Israelites that required trust, obedience, and holiness. Obedience would result in blessing from God, and disobedience would yield divine cursing. The prophet knew the Mosaic Law and compared the conduct of the people to what it required.²⁵ Jeremiah anticipated the appearing of the promised Davidic Messiah and the fulfillment of the kingdom promises that God had made to David. He also predicted that God would make a new covenant with the Israelites sometime in the future that would involve new provisions and conditions for living (31:31-34). It would replace the old Mosaic Covenant and would feature personal relationship with God to an extent never experienced before.

"Probably the outstanding emphasis in Jeremiah's ministry was the priority of the spiritual over everything else. He saw how secondary the temporal features of Judah's faith were. . . .

"The lasting value of Jeremiah's book lies not only in the allusions (between forty and fifty of them) in the NT (over half are in Revelation) but also in its being a wonderful handbook for learning the art of having fellowship with God."²⁶

Composition

The present canonical form of the book was probably the result of a long and complex process of collection. The Book of Psalms also underwent compilation in a similar fashion over many years. The compilation is not chronological, but it did occur in stages.

"Precisely how the final form of the prophecy arose is unknown."²⁷

In some cases key words link units of material together. There is also some grouping of subject matter according to genre within the larger sections of the book.²⁸

The attempt to identify the original sources of material in Bible books is a worthy subject of study, but the purpose of these notes is to expound the text.²⁹ The book itself indicates that King Jehoiakim destroyed some of Jeremiah's earlier written prophecies and that Baruch rewrote them and added more to form another collection (ch. 36). This information explains to some extent the anthological structure of the book and suggests that Jeremiah, Baruch, and perhaps others added even more prophecies as time passed and that the final product is what we have.

"It is clear that the book assumed its present form either very late in the prophet's lifetime, or more probably after his death."³⁰

Genre

About half of Jeremiah is poetry and half prose. But poetry and prose appear side by side in many sections of the book; several literary units contain both forms of composition.

Scholars have identified three types of literature (genre) in Jeremiah: poetic sayings or oracles (so-called Type A material), prose narratives that are largely biographical and historical (so-called Type B material), and prose speeches or discourses (so-called Type C material).³¹

Several generations of scholars have held that the poetic oracles toward the first part of the book represent Jeremiah's original sayings, and the historical and biographical narratives that follow were the product of Baruch, Jeremiah's scribe. This view, while a common one, contains serious problems, and many competent authorities have pointed out the inconsistencies of this position. I mention it here because it is a common view, not because I accept it. I do not.

Structure

Like most other prophetic books of the Old Testament, Jeremiah is a collection of oracles and other materials. It is an anthology of Jeremiah's speeches and writings, really an anthology of anthologies. It is not like a novel that one may read from start to finish discovering that it unfolds in a logical fashion as it goes.

"No commentator, ancient or modern, has seriously posited a chronological arrangement of its prophecies."³²

This book, even more than most of the other prophetic books, strikes the western mind initially as not following any consistently logical order, especially within the body of the book. The difficulty that students of Jeremiah have had in discovering its underlying plan is clear from the fact that commentators have offered so many different outlines of it.³³

"When we come to inquire whether any principles of arrangement can be observed in the book of Jeremiah, we have to admit that any consistent principles escape us."³⁴

". . . it is often difficult to see why certain passages occur at precisely the point where they do occur."³⁵

Distinctive Features

In addition to the lack of a clear organizing plan, Jeremiah is quite repetitive. The repetition is for emphasis, no doubt, and many very similar passages occur two and even three times.

The last chapter is unique because someone must have written it long after the rest of the book. The options are that Jeremiah or Baruch wrote it or that some other writer added it later. There is no way to tell for sure who wrote it or when, but it's purpose seems clear enough. It provides hope at the end of a record of discouraging circumstances.

The biographical and autobiographical sections of the book are also distinctive. No other prophet wrote as much about himself and his experiences as Jeremiah did, and no other prophet let us into his head and his heart as much as he did by sharing how he thought and felt.

Jeremiah used object lessons to communicate spiritual truth more than the other prophets. He made his prophecies concrete and vivid by this means. He did not delight to paint word pictures as much as Isaiah did, but he did acts and spoke of real situations far more than that earlier prophet did.

Text

The history of the textual transmission of Jeremiah is unusual. The Septuagint (Greek) translation, made in the third and second centuries B.C. in Alexandria, Egypt, is about one-eighth shorter than the Masoretic Text (the Hebrew text formalized in the fifth century A.D. that is the basis for the modern Hebrew Bible and our English translations). In addition to its being shorter, the arrangement of material in the book is in a different order in several places. The Septuagint version of Jeremiah differs from the Hebrew more widely than is true of any other Old Testament book. There are omissions, additions, transpositions, alterations, and substitutions.³⁶

Probably the Septuagint translators worked from a different version of Jeremiah than the one that was the basis for the Masoretic Text.³⁷ The Septuagint was the Bible of most of the early Christians, especially those who lived outside Palestine. Which version is more reliable, the shorter one that they used (and quoted in the New Testament) or the longer one that we have? Most conservative scholars believe that the Masoretic Text has a solid history and is more reliable than the Septuagint. The differences between these two versions are not significant in terms of theology. We do not have contradictions between what the New Testament writers quoted as being from Jeremiah and what we read in our English translations of Jeremiah.³⁸

Message³⁹

The reader of Jeremiah must have a knowledge of the times in which this prophet lived and ministered to appreciate the message of this book. This is more important for understanding Jeremiah than it is for understanding any other prophetic book.

Jeremiah lived in days of darkness and disaster. He ministered about a century after Isaiah had finished prophesying. The Northern Kingdom was no more; it had ceased to exist with the Assyrian invasion of 722 B.C. Only the Southern Kingdom of Judah remained.

Two strong nations greatly affected life in Judah when Jeremiah began his ministry: Egypt on the southwest, and Assyria on the northeast. Judah was the jelly in this sandwich and found herself pressed on both sides. Instead of looking to God for their security, the people looked either to Egypt or to Assyria. There were two parties in Jeremiah's day: the pro-Egyptian party and the pro-Assyrian party. Each vied with the other trying to gain supporters for alliances with their particular favorite superpower, trying to outwit their opponents and trick their enemy.

The internal condition of Judah was the result of 52 years of rule by the apostate King Manasseh who reacted to godly King Hezekiah's trust in Yahweh.

Manasseh, and King Amon who ruled after him for two years, set up pagan altars all over Judah. These kings encouraged idolatry of every sort, even in the Jerusalem temple. The people departed farther and farther from the Lord. It was a condition very much like the one in North America today.

The next king was Josiah. Josiah tried to turn the people back to the Lord, but his reforms were more external than internal. The people just did not want to submit to Yahweh. They had gone their own way for so long that they viewed following the Mosaic Law as a step backward rather than forward. Jeremiah began to minister during Josiah's reign. Unfortunately Josiah died prematurely, so his reforms did not last very long or have much effect.

The four kings who followed Josiah, the last four in Judah's history, were all weak men who lacked spiritual conviction. They just played politics and tried to win Judah's security through political intrigue and alliances. Three of these sad rulers were sons of Josiah: Jehoahaz, Jehoiakim, and Zedekiah. The fourth was Josiah's grandson, Jehoiachin, the son of Jehoiakim. The last of these kings was Zedekiah, the most spineless of them all. He was a chameleon, a double-minded man who was unstable in all his ways. Jeremiah ministered during the reigns of these four kings until Jerusalem fell to the Babylonians in 586 B.C., and he ministered beyond that from Egypt.

Throughout Jeremiah's entire ministry he was never blessed to see the people of Judah turn back to God. Repentance was one of his greatest pleas, but the kings, priests, false prophets, and ordinary citizens did not return to the Lord. He did not check the deterioration of his nation. He was very unpopular in his day because he was always preaching to the people to do the opposite of what they wanted to do. Even after the fall of the nation the Judahites proved unresponsive to his preaching. There was no encouraging revival in his day, as there was in Isaiah's day with the appearance of King Hezekiah. Things just kept going from bad to worse.

The meaning of "Jeremiah" is not clear. It could mean "Yahweh founds or establishes," "Yahweh exalts," "Yahweh throws down," "Yahweh hurls," or "Yahweh loosens." All of these meanings reflect aspects of Jeremiah's ministry as a prophet. He announced that Yahweh founds or establishes those who trust in Him rather than trusting in other people or nations. He announced that Yahweh eventually exalts those whom He has chosen and that He throws down and humbles those who disregard Him. He also announced that Yahweh hurls into captivity people who depart from Him and loosens from their captivity those whom He has disciplined.

Just as God had foreordained Jeremiah to his ministry (1:5), so He had foreordained Israel to a royal priestly ministry on the earth (Exod. 19:5-6). Just as Jeremiah felt inadequate for his ministry (1:6), so Israel was inadequate to fulfill her calling without divine enablement. And just as Jeremiah received divine enablement for his ministry (1:7-8), so Israel received divine enablement for hers.

What was true for Jeremiah on the personal level and for Israel on the national level is also true for Christians on the personal level and for the church on the corporate level.

The Book of Jeremiah also reveals more about the person of the prophet than any other prophetic book. Jeremiah shared his life with His Lord, and the Lord shared the record of Jeremiah's life with the reader. Four things characterized Jeremiah: his simplicity, his sensitivity, his strength, and his spirituality.

We see the first indication of Jeremiah's simplicity in his response to the Lord's call when he was a teenager. He realized that he was an inadequate child (1:7). He never lost that sense of inadequacy. He was poor in spirit in that he sensed his own personal lack of resources to carry out the task God had given him (cf. Matt. 5:3).

We see his sensitivity in the way he shrunk from his work. He confessed to his Lord how much he disliked having to proclaim messages of judgment to the people he loved. He felt the pain of the prophecies he delivered. He mourned over the fate of his hardhearted and stubborn fellow Judahites (cf. Matt. 5:4).

We see Jeremiah's strength in his willingness to stand alone against the popular opinions and opinion makers of his day. He always delivered the whole message that God had given him to proclaim, and he never stopped speaking what God told him to say. He was persecuted for the sake of righteousness (cf. Matt. 5:10). His contemporaries reviled him, persecuted him, and said all kinds of evil things against him falsely (Matt. 5:11). Nevertheless through it all Jeremiah followed God faithfully, and undoubtedly his reward in heaven will be great (Matt. 5:12).

No prophet in the Old Testament was more like our Lord Jesus Christ than Jeremiah. He faithfully represented the true King of Israel, Yahweh, when the Judahites rejected His authority and neglected His grace. He was God's representative on the earth when people were acting like there was no Sovereign in heaven. God knew him and chose him before his birth, equipped him by giving him His word, led him to practice a simple and solitary lifestyle, strengthened him to love his people, enabled him to oppose the apostasy of his day, and preserved his life until his work was done.

One of the great values of the Book of Jeremiah is that it reveals how God behaves when His people fail Him and depart from Him.

When His people fail Him and depart from Him, God judges their sin. As Isaiah emphasizes the salvation of God, Jeremiah stresses the judgment of God. God enabled Jeremiah to see what the Judahites did not see, namely that all the bad things that were happening to them were divine discipline on them for their apostasy. The people interpreted these calamities as the result of their failure to continue worshipping the Queen of Heaven and their other pagan idols (44:18). Jeremiah saw that sin leads to death. He came to appreciate the devastating effects of sin. Ever since the Fall Satan has been convincing people that they can sin with impunity. Jeremiah shows that the sin of God's people will find us out, and when it does there is a terrible price to pay.

Jeremiah also reveals how human sin causes great suffering for God. It breaks His heart when His people sin. Not only did God explain to Jeremiah how sin hurt Him, but Jeremiah reflected God's pain over sin with his own tears and terror at the prospect of the fall of Jerusalem and its attending horrors. We see God's attitude toward the people in the prophet's attitude.

Jeremiah also reveals that there is life beyond sin, there is victory over sin. In the prophet's life we see how God blessed him and preserved His faithful servant in the midst of what we might compare to the bombing of the World Trade Center in New York City. In Jeremiah's messages to Judah, Israel, and the nations we see how bright the distant future is beyond the present judgment for sin. God's plans for humankind are plans for blessing ultimately. Judgment is His immediate response to sin, but blessing is His ultimate purpose. The politicians in Jeremiah's day blamed the nation's troubles on the nations around them. Jeremiah blamed them on the internal condition of Judah herself.

We need voices and lives like Jeremiah's today calling people to recognize the fact that all ruin and loss and national decay are due to forgetting God who lifts up or breaks down according to how we relate to Him. Though Jeremiah lived 2, 600 years ago, his voice continues to challenge us today. We appear to be ministering in a context very similar to Jeremiah's. The study of his life and ministry encourages and motivates us to remain faithful. He enables us to understand what Christ-like ministry in such a context looks like.

What is the message of Jeremiah? Jeremiah teaches us that God's judgment falls when people break His covenant. There are constant references to Judah's covenant unfaithfulness to her sovereign suzerain. Judgment is inevitable unless there is repentance. But when there is repentance, God is rich in mercy. One of Jeremiah's favorite words was shub, meaning "return." God and he held out the possibility of return and release from judgment as long as possible. However, as with Pharaoh, repentance is not always possible when one resists Yahweh continually (cf. Heb. 6:4-6). It was not possible eventually for Judah.

There are at least three abiding lessons of this book.

Sin brings destruction. No policy can outmaneuver God. National rebellion is national ruin. Sin brings with it its own destruction and retribution.

Sin wounds the heart of God. He weeps over the doom of a city and its people. He does not delight in bringing devastation and ruin, and neither should His servants.

The ultimate victory is with God. He made again the vessel that He destroyed because of its flaws. The stump of David will sprout. Though the last Davidic king died in exile, God promised that another Davidic King would emerge (23:5; 30:9). There is hope of a new covenant and enabling grace that will replace the old covenant that no one could keep (31:31-34).

Constable: Jeremiah (Outline)

Outline

I. Introduction ch. 1

A. The introduction of Jeremiah 1:1-3

B. The call of Jeremiah 1:4-19

1. The promise of divine enablement 1:4-10

2. Two confirming visions 1:11-19

II. Prophecies about Judah chs. 2-45

A. Warnings of judgment on Judah and Jerusalem chs. 2-25

1. Warnings of coming punishment because of Judah's guilt chs. 2-6

2. Warnings about apostasy and its consequences chs. 7-10

3. Warnings in view of present conditions 11:1-15:9

4. Warnings in view of Judah's hardheartedness 15:10-25:38

B. Controversies concerning false prophets chs. 26-29

1. Conflict with the people ch. 26

2. Conflict with the false prophets in Jerusalem chs. 27-28

3. Conflict with the false prophets in exile ch. 29

C. The Book of Consolation chs. 30-33

1. The restoration of all Israel chs. 30-31

2. The restoration of Judah and Jerusalem chs. 32-33

D. Incidents surrounding the fall of Jerusalem chs. 34-45

1. Incidents before the fall of Jerusalem chs. 34-36

2. Incidents during the fall of Jerusalem chs. 37-39

3. Incidents after the fall of Jerusalem chs. 40-45

III. Prophecies about the nations chs. 46-51

A. The oracle against Egypt ch. 46

B. The oracle against the Philistines ch. 47

C. The oracle against Moab ch. 48

D. The oracle against Ammon 49:1-6

E. The oracle against Edom 49:7-22

F. The oracle against Damascus 49:23-27

G. The oracle against the Arab tribes 49:28-33

H. The oracle against Elam 49:34-39

I. The oracle against Babylon chs. 50-51

IV. Conclusion ch. 52.

A. The fall of Jerusalem and the capture of Zedekiah 52:1-16

B. The sacking of the temple 52:17-23

C. The numbers deported to Babylon 52:24-30

D. The release of Jehoiachin from prison 52:31-34

Constable: Jeremiah

Jeremiah

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: Collier Macmillan Publishers; and New York: Macmillan Publishers Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. Revised ed. Baltimore: Penguin Books Inc., 1956.

_____. "The Danish Excavations at Shiloh." Bulletin of the American Schools of Oriental Research 9, pp. 10-11.

Allen, Kenneth W. "The Rebuilding and Destruction of Babylon." Bibliotheca Sacra 133:529 (January 1976):19-27.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Auld, A Graeme. "Prophets and Prophecy in Jeremiah and Kings." Zeitschrift für die Alttestamentliche Wissenschaft 96:1 (1984):66-82.

Bailey, K. E., and W. L. Holladay. "The Young Camel' and Wild Ass' in Jer. 2:23-25." Vetus Testamentum 18 (1968):256-60.

Barker, Kenneth L. "Jeremiah's Ministry and Ours." Bibliotheca Sacra 127:507 (July 1970):223-31.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

_____. "The Kingdom of God in the New Testament." In Progressive Dispensationalism, pp. 232-83. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

_____. Jeremiah. Anchor Bible series. Garden City, N.Y.: Doubleday, 1965.

Brueggemann, Walter A. "The Epistemological Crisis of Israel's Two Histories (Jer 9:22-23)." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 85-105. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chisholm, Robert B., Jr. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "A Theology of Jeremiah and Lamentations." In A Biblical Theology of the Old Testament, pp. 341-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cowley, A. Aramaic Papyri of the Fifth Century B.C. Oxford: Clarendon Press, 1923.

Craigie, Peter C.; Page H. Kelley; and Joel F. Drinkard Jr. Jeremiah 1-25. Word Biblical Commentery series. Dallas: Word Books, 1991.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Duhm, Berhard. Das Buch Jeremia. Kurzer Hand-Commentar zum Alten Testament. Tübingen/Leipzig, Germany: Mohr (Siebeck), 1901.

Dyer, Charles H. "Jeremiah." In The Bible Knowledge Commentary: Old Testament, pp. 1123-1206. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. The Rise of Babylon: Sign of the End Times. Wheaton: Tyndale House Publishers, 1991.

_____. "Waistbands, Water, and the Word of God: Where Did Jeremiah Bury His Girdle?" In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 62-81. Edited by Charles H. Dyer and Roy B. Zuck. Chicago: Moody Press, 1994.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Feinberg, Charles Lee. "Jeremiah." In Isaiah-Ezekiel. Vol. 6 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1986.

_____. "Jeremiah 31:22: Proverb, Promise, or Prophecy?" Bibliotheca Sacra 123:492 (October 1996): 315-24, and 124:493 (January 1967):16-21.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Goddard, Burton L. Meet Jeremiah: A Devotional Commentary. Grand Rapids: Kregel Publications, 1992.

Graybill, John F. "Jeremiah." In The Wycliffe Bible Commentary, pp. 655-94. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Green, A. R. W. The Role of Human Sacrifice in the Ancient Near East. Missoula, Mont.: Scholars Press, 1975.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

_____. Jeremiah and Lamentations: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1973.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Heater, Homer, Jr. "Do the Prophets Teach that Babylonia Will Be Rebuilt in the Eschaton?" Journal of the Evangelical Theological Society 41:1 (March 1998):23-43.

Henderson, E. The Book of the Prophet Jeremiah. Andover, Mass.: W. F. Draper, 1868.

Hengstenberg, E. W. "The New Covenant." In Classical Evangelical Essays in Old Testament Interpretation, pp. 237-51. Compiled and edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

Herodotus. 4 vols. With an English translation by A. D. Godley. The Loeb Classical Library. Cambridge: Harvard University Press, and London: William Heinemann, 1960.

Hillers, D. R. Treaty-Curses and the Old Testament Prophets. Biblica et orientalia 16. Rome: Pontifical Biblical Institute, 1964.

Holladay, W. L. Jeremiah. 2 vols. Hermeneia series. Philadelphia and Minneapolis: Augsburg Fortress Press, 1986, 1989.

The Interpreter's Dictionary of the Bible. S.v. "Stocks," by M. Greenberg, 4:443.

Ironside, Harry A. Lectures on the Book of Revelation. New York: Loizeaux Brothers Publishers, 1930.

Isbell, C. D. "2 Kings 22:3-23:24 and Jeremiah 36: A Stylistic Comparison." Journal for the Study of the Old Testament 8 (1978):33-45.

Jensen, Irving L. Jeremiah and Lamentations. Everyman's Bible Commentary series. Chicago: Moody Press, 1966 (Jeremiah), 1972 (Lamentations).

Johnston, R. H. "The Biblical Potter." Biblical Archaeologist 37:4 (1974):86-106.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "Evidence from Jeremiah." In A Case for Premillennialism: A New Consensus, pp. 103-17. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Keil, Carl Friedrich. The Prophecies of Jeremiah. Translated by David Patrick. Biblical Commentary on the Old Testament. Reprint ed. 2 vols. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Keown, Gerald L.; Pamela J. Scalise; and Thomas G. Smothers. Jeremiah 26-52. Word Biblical Commentary series. Dallas: Word Books, 1995.

Kessler, M. "Form Critical Suggestions on Jer 36." Catholic Biblical Quarterly 28 (1966:389-401.

_____. "Rhetoric in Jeremiah 50 and 51." Semitics 3 (1973):3-32.

_____. "The Significance of Jer 36." Zeitschrift für die Alttestamentliche Wissenschaft 81 (1969):381-83.

Kidner, Derek. The Message of Jeremiah. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: Inter-Varsity Press, 1987.

Kjaer, Hans. "The Excavation of Shiloh 1929." Journal of the Palestine Oriental Society 10:2-3 (1930):87-174.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., Grand Rapids: Zondervan Publishing House, n. d. Vol. 6: The Book of the Prophet Jeremiah Theologically and Homiletically Expounded, by E. W. Eduard Naegelsback. Translated, enlarged, and edited by Samuel Ralph Asbury.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

McKane, William. "Jeremiah 13:12-14: A Problematic Proverb." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 107-20. Edited by John G. Gammie, et al. New York: Scholars Press, Union Theological Seminary, 1978.

Meier, S. A. The Messenger in the Ancient Semitic World. Harvard Semitic Monograph 45. Atlanta: Scholars Press, 1988.

Merrill, Eugene H. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Mowinckel, Sigmund. Zur Komposition des Buches Jeremia. Kristiania: J. Dybwad, 1914.

The New Bible Dictionary, 1962 ed. S.v. "Archaeology," by D. J. Wiseman, pp. 60-76.

_____. S.v. "Chaldaea, Chaldeans," by D. J. Wiseman, pp. 203-4.

_____. S.v. "Slave, Slavery," by Kenneth A. Kitchen, pp. 1195-99.

Paul, Shalom M. "Cuneiform Light on Jer. 9, 20." Biblica 49 (1968):373-76.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pritchard, James B. Ancient Near Eastern Texts. 2nd. ed. Princeton: Princeton University Press, 1955.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

Schaeffer, Francis A. Death in the City. Chicago: Inter-Varsity Press, 1969.

Shea, William H. "Daniel 3: Extra-Biblical Texts and the Convocation on the Plain of Dura." Andrews Univrsity Seminary Studies 20 (Spring 1982):29-52.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):542-43.

Stuart, Douglas K. "The Prophetic Ideal of Government in the Restoration Era." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-92. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Swetnam, J. "Some Observations on the Background of saddiq in Jeremias 23:5a." Biblica 46:1 (1965):29-40.

Thiele, Edwin R. A Chronology of the Hebrew Kings. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Thompson, John Arthur. The Book of Jeremiah. International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1980.

Thomson, W. H. The Land and the Book; or, Biblical Illustrations Drawn from the Manners and Customs, the Scenes and Scenery of the Holy Land. 2 vols. New York: Harper & Brothers, 1873.

Tov, Emanuel. "The Literary History of the Book of Jeremiah in the Light of Its Textual History." In Empirical Models for Biblical Criticism, pp. 211-37. Edited by J. Tigay. Philadelphia: University of Pennsylvania Press, 1985.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands: Biblical and Leadership Studies in Honor of Donald K. Campbell, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Watts, John D. W. "Babylonian Idolatry in the Prophets As a False Socio-Economic System." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 115-22. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Weinfeld, Moshe. "The Loyalty Oath in the Ancient Near East." Ugarit-Forschungen 8 (1976):379-414.

Wiseman, Donald J. Chronicles of Chaldean Kings (626-556 B.C.) in the British Museum. London: Trustees of the British Museum, 1956.

Wittstruck, T. "The Influence of Treaty Curse Imagery on the Beast Imagery of Daniel 7." Journal of Biblical Literature 97 (1978):100-102.

Wood, Fred M. Fire in My Bones. Nashville: Broadman Press, 1959.

Wood, Leon J. The Prophets of Israel. Grand Rapids: Baker Book House, 1979.

Workman, G. C. The Text of Jeremiah. Edinburgh: T. & T. Clark, 1889.

Wright, George Ernest. "The Archaeology of Palestine." In The Bible and the Ancient Near East, pp. 73-112. Edited by G. E. Wright. London: Routledge and Kegan Paul, 1961.

Young, Edward J. The Book of Isaiah. 3 vols. The New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965, 1969, 1972.

_____. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p24jer-7@

@pict rend=gs.pixel ent=p24jer-8@

Haydock: Jeremiah (Book Introduction)

THE PROPHECY OF JEREMIAS.

INTRODUCTION.

Jeremias was a priest, a native of Anathoth, a priestly city, in the tribe of Benjamin, and was sanctified from his mother's womb to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, great before the Lord, and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty, in his charity for his persecutors, and in the violent death he suffered at their hands; it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt, (Challoner) at Taphnes. His style is plaintive, (Worthington) like that of Simonides, (Calmet) and not so noble as that of Isaias and Osee. (St. Jerome) --- He was the prophet of the Gentiles, as well as of the Jews, predicting many things which befell both, and particularly the liberation of the latter, the year of the world 3485, after the seventy years' captivity, dating from the year of the world 3415, (Calmet) or 3398, the 4th of Joakim. (Usher) (Chap. xxv.) (Haydock) --- He began to prophesy when he was very young, the year of the world 3375, in the 13th year of Josias, (Calmet) before that prince had brought his reformation to any great perfection. (Haydock)

Gill: Jeremiah (Book Introduction)

INTRODUCTION TO JEREMIAH

The title of the book in the Vulgate Latin version is, "the Prophecy of Jeremiah"; in the Syriac and Arabic versions, "the Prophecy of the Prophet Jeremiah". According to a tradition of the Jews ^a, this book stands the first of the Prophets, the order of which is, Jeremiah, Ezekiel, Isaiah, and the twelve. Kimchi makes mention of it in a preface to his comment on this book; and Dr. Lightfoot from hence concludes, that this is the reason why a passage in Zechariah is cited under the name of Jeremy, Mat 27:9, because he standing first in the volume of the Prophets gave name to the whole; just as the book of Psalms, being the first of the Hagiographa, they are called the Psalms from it, Luk 24:44. The name of the writer of this book, Jeremiah, signifies, "the Lord shall exalt", or "be exalted"; or, "exalting the Lord"; being composed of ירם, "he shall exalt", and יה, "Jehovah", according to Hillerus ^b. Though others ^c take it to be a composition of יה, and ירמה, "the Lord shall cast down"; as he did his enemies, and also himself, he being greatly afflicted; and which suits with the argument of his book, foretelling the casting away of the people of the Jews. His style of writing, according to the opinion of Jerom ^d, is more rustic than that of Isaiah and some other prophets, and which he attributes to his being born and brought up in a country village; and Abarbinel to his age, being a child when he began to prophesy. The duration of his prophesying was forty years and upwards. He began to prophesy in the thirteenth year of Josiah's reign; in 3375 A.M. or before the era of Christ 629, according both to Bishop Usher ^e and Mr. Whiston ^f, and the Universal History ^g; and according to Mr. Bedford ^h 627. If any credit can be given to Epiphanius ⁱ, or to the writer that bears his name, he was stoned to death by the people at Taphnas in Egypt, and was buried where Pharaoh dwelt. Abulpharagius, an Arabic writer ^k, says, that he went to Egypt, where some of the Jews took him and put him into a well, and afterwards took him out and stoned him, so that he died, and he was buried in Egypt; and was from thence removed by Alexander, in his time, to Alexandria, and buried there. And both Tertullian ^l and Jerom ^m affirm that he was stoned by the people. This prophecy contains several discourses delivered to the people of the Jews; charging them with many sins they were guilty of; exhorting them to repentance; threatening them with the destruction of their city and temple, and with captivity in Babylon; and comforting the saints, not only with a promise of deliverance from thence, but of spiritual redemption by the Messiah. And it also has in it several predictions of judgments upon other nations; and gives a particular account of the destruction of Jerusalem, and of the carrying of the Jews captive into Babylon; which he lived to see, as the fulfilment of his prophecies.

Gill: Jeremiah 31 (Chapter Introduction)

INTRODUCTION TO JEREMIAH 31

This chapter is connected with the former, respects the same times, and is full of prophecies and promises of spiritual blessings; of the coming of Christ; of the multiplication of his people, and the increase of their joy; of the conversion of the Gentiles; of the covenant of grace; and of the stability of the saints. It begins with the principal promise of the covenant, confirmed by past experience, of divine goodness, and with a fresh declaration of God's everlasting love, Jer 31:1; an instance of which would appear, in planting vines or churches in Samaria, the metropolis of Ephraim or the ten tribes, under the ministry of the apostles, the watchmen, on Mount Ephraim; whereby the Israel of God would be built, beautified, and made to rejoice, Jer 31:4; yea, it would be matter of joy to all that heard of it; since, notwithstanding distance and other difficulties, a great number should come to Christ, and to his church, drawn by the Father's love to them, and as owing to the relation he stands in to them, Jer 31:7; redemption out of the hands of Satan, and every spiritual enemy, must be published among the Gentiles; which would cause great joy, and give great satisfaction to the priests and people of the Lord, expressed by various metaphors, Jer 31:10; and though, upon the birth of the Redeemer, there would be an event, which might tend to damp the joy of saints on account of it, the murder of the infants at Bethlehem; yet some things are said to encourage faith, hope, and joy, and to abate sorrow and weeping, Jer 31:15; Ephraim's affliction, and behaviour under it, his repentance and reception, are recorded, Jer 31:18; backsliding Israel are called upon to return, in consideration of the birth of the Messiah, Jer 31:21; the happy and flourishing estate of the people of God is promised; all which were made known to the prophet by a dream in the night, Jer 31:23; and fresh promises are made, that the Lord would do them good, and not punish the children for their fathers' sins, but everyone for their own, Jer 31:28; and then an account is given of the new covenant of grace, as distinct from the old, and of the articles of it; the inscription of the law in the heart, spiritual knowledge of the Lord, and remission of sin, Jer 31:31; then follow assurances of the everlasting continuance of the true Israel and church of God, Jer 31:35; and the chapter is concluded with a promise of rebuilding the city of Jerusalem, and of the holiness of it, and of its abiding for ever, Jer 31:38.