Text -- Jeremiah 31:29-34 (NET)

The Lord Will Make a New Covenant with Israel and Judah

31:29 “When that time comes, people will no longer say, ‘The parents have eaten sour grapes, but the children’s teeth have grown numb.’ 31:30 Rather, each person will die for his own sins. The teeth of the person who eats the sour grapes will themselves grow numb. 31:31 “Indeed, a time is coming,” says the Lord, “when I will make a new covenant with the people of Israel and Judah. 31:32 It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” says the Lord. 31:33 “But I will make a new covenant with the whole nation of Israel after I plant them back in the land,” says the Lord. “I will put my law within them and write it on their hearts and minds. I will be their God and they will be my people. 31:34 “People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me,” says the Lord. “For I will forgive their sin and will no longer call to mind the wrong they have done.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Jer 31:31

And not only with the Jews, but all those who should be ingrafted into that Olive. It is not called the new covenant, because it was as to the substance new, for it was made with Abraham, Gen 17:7, and with the Jews, Deu 26:17-18, but because it was revealed after a new manner, more fully and particularly, plainly and clearly. Nor was the ceremonial law any part of it, as it was to the Jews, a strict observance of that. It was likewise new in regard of the efficacy of the spirit attending it, in a much fuller and larger manner.

Wesley: Jer 31:32

The covenant which God made with the Jews when they came out of the land of Egypt, was on God's part the law which he gave them, with the promises annexed; on their part (which made it a formal covenant) their promise of obedience to it.

Wesley: Jer 31:33

That is, with those who are Jews inwardly.

Wesley: Jer 31:33

The prophet's design is here to express the difference betwixt the law and the gospel. The first shews duty, the latter brings the grace of regeneration, by which the heart is changed, and enabled for duty. All under the time of the law that came to salvation, were saved by this new covenant; but this was not evidently exhibited; neither was the regenerating grace of God so common under the time of the law, as it hath been under the gospel.

Wesley: Jer 31:34

God makes the root of all this grace to be the free pardon, and the remission of their sins.

JFB: Jer 31:29

After their punishment has. been completed, and mercy again visits them.

JFB: Jer 31:29

The proverb among the exiles' children born in Babylon, to express that they suffered the evil consequences of their fathers' sins rather than of their own (Lam 5:7; Eze 18:2-3).

JFB: Jer 31:30

(Gal 6:5, Gal 6:7).

JFB: Jer 31:31

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

JFB: Jer 31:32

The Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (Jer 31:33-34; Eze 11:17-20), independent of any merit on their part (Eze 36:25-32; Eze. 37:1-28; Eze 39:29; Joe 2:23-28; Zec 12:10; 2Co 3:16).

JFB: Jer 31:32

(Deu 1:31; Hos 11:3).

JFB: Jer 31:32

(compare Jer 3:14; Hos 2:7-8). But the Septuagint, Syriac, and St. Paul (Heb 8:9) translate, "I regarded them not"; and GESENIUS, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.

JFB: Jer 31:33

(Jer 32:38).

JFB: Jer 31:34

True, specially of Israel (Isa 54:13); secondarily, true of believers (Joh 6:45; 1Co 2:10; 1Jo 2:20).

JFB: Jer 31:34

(Jer 33:8; Jer 50:20; Mic 7:18); applying peculiarly to Israel (Rom 11:27). Secondarily, all believers (Act 10:43).

Clarke: Jer 31:29

The fathers have eaten a sour grape - A proverbial expression for, "The children suffer for the offenses of their parents."This is explained in the next verse: "Every one shall die for his own iniquity."No child shall suffer Divine punition for the sin of his father; only so far as he acts in the same way can he be said to bear the sins of his parents.

Clarke: Jer 31:31

A new covenant - The Christian dispensation.

Clarke: Jer 31:33

After those days - When vision and prophecy shall be sealed up, and Jesus have assumed that body which was prepared for him, and have laid down his life for the redemption of a lost world, and, having ascended on high, shall have obtained the gift of the Holy Spirit to purify the heart; then God’ s law shall, by it, be put in their inward parts, and written on their hearts; so that all within and all without shall be holiness to the Lord. Then God will be truly their God, received and acknowledged as their portion, and the sole object of their devotion; and they shall be his people, filled with holiness, and made partakers of the Divine nature, so that they shall perfectly love him and worthily magnify his name.

Clarke: Jer 31:34

And they shall teach no more - It shall be a time of universal light and knowledge; all shall know God in Christ, from the least to the greatest; the children shall be taught to read the New Covenant, and to understand the terms of their salvation

Clarke: Jer 31:34

I will forgive their iniquity - It shall be a time of General Pardon; multitudes shall be daily in the Christian Church receiving the witness of God’ s Spirit, and in their life and conversation witnessing a good confession. How wonderfully is this prophecy fulfilled in the age of Bibles, Sunday schools, and village preaching.

Calvin: Jer 31:29

Ezekiel shews that it was a complaint commonly prevailing among the people, that they suffered for the sins of their fathers, as Horace also says, a heathen and a despiser of God, “O Roman, thou dost undeservedly suffer for the faults of thy fathers.” ⁵¹ Such, then, was the arrogance of the Jews, as to strive with God, as though he punished them, while they were innocent; and they expressed this by using a proverb, “If our fathers have eaten sour grapes, what is the reason that our teeth are set on edge?” We know that teeth are set on edge when unripe fruits are eaten; but the word properly means sour grapes, which the Greeks call omphakes. Then the Prophet says, that this proverb would be no longer used, for after having been tamed by evils, they would at length know that God had not dealt so severely with them without a just cause.

We now perceive the meaning of the Prophet. And he says, In those days, that is, after God had punished the people, and also embraced them through his mercy; for both these things were necessary, that is, that their perverseness and pride should be subdued, and that they should cease to expostulate with God, and also that the gratuitous favor of God should be manifested to them. At that time then, he says, they shall not use this impious proverb, The fathers have eaten a sour grape, and the children’s teeth have been blunted: ⁵² but on the contrary, he adds, every one shall die in his own iniquity; and whosoever eateth a sour grape, his teeth shall be blunted; that is, at that time the just judgment of God shall be exalted, so that there will be no place for these insolent and blasphemous clamors; the mercy of God will also be made manifest, for men, worthy of death, will be delivered, but not otherwise than through the gratuitous goodness of God.

Calvin: Jer 31:31

Jeremiah proceeds with the same subject, but shews more clearly how much more abundant and richer the favor of God would be towards his people than formerly, he then does not simply promise the restoration of that dignity and greatness which they had lost, but something better and more excellent. We hence see that this passage necessarily refers to the kingdom of Christ, for without Christ nothing could or ought to have been hoped for by the people, superior to the Law; for the Law was a rule of the most perfect doctrine. If then Christ be taken away, it is certain that we must abide in the Law.

We hence then conclude, that the Prophet predicts of the kingdom of Christ; and this passage is also quoted by the Apostles, as being remarkable and worthy of notice. (Rom 11:27; Heb 8:8; Heb 10:16)

But we must observe the order and manner of teaching here pursued. The Prophet confirms what I have before said, that what we have been considering was incredible to the Jews. Having then already spoken of the benefits of God, which could have been hardly recognised by the senses of men, in order to obviate the want of fifith, he adds, that the Lord would manifest his mercy towards them in a new and unusual manner. We hence see why the Prophet added this passage to his former doctrine. For had he not spoken of a new covenant, those miserable men, whom he sought to inspire with the hope of salvation, would have ever vacillated; nay, as the greater part were already overwhelmed with despair, he would have effected nothing. Here then he sees before them a new covenant, as though he had said, that they ought not to look farther or higher, nor to measure the benefit of God, of which he had spoken, by the appearance of the state of things at that time, for God would make a new covenant.

There is yet no doubt but that he commends the favor of God, which was afterwards to be manifested in the fullness of time. Besides, we must ever bear in mind, that from the time the people returned to their own country, the faith of those who had embraced the favor of deliverance was assailed by the most grievous trials, for it would have been better for them to continue in perpetual exile than to be cruelly harassed by all their neighbors, and to be exposed to so many troubles. If, then, the people had been only restored from their exile in Babylon, it was a matter of small moment; but it behoved the godly to direct their minds to Christ. And hence we see that the Prophets, who performed the office of teaching after the restoration, dwelt on this point, — that they were to hope for something better than what then appeared, and that they were not to despond, because they saw that they did not enjoy rest, and were drawn into weary and grievous contests rather than freed from tyranny. We indeed know what Hagggai says of the future temple, and what Zechariah says, and also Malachi. And the same was the object of our Prophet in speaking of the new covenant, even that the faithful, after having enjoyed again their own country, might not clamor against God, because he did not bestow on them that happiness which he had promised. This was the second reason why the Prophet spoke of the new covenant.

As before, he now repeats the words, that the days would come, in which God would make a covenant with Israel as well as with Judah. For the ten tribes, as it is well known, had been driven into exile while the kingdom of Judah was still standing. Besides, when they revolted from the family of David, they became as it were another nation. God indeed did not cease to acknowledge them as his people; but they had alienated themselves as far as they could from the Church. God then promises that there would be again one body, for he would gather them that they might unite together, and not be like two houses.

Now, as to the new covenant, it is not so called, because it is contrary to the first covenant; for God is never inconsistent with himself, nor is he unlike himself, he then who once made a covenant with his chosen people, had not changed his purpose, as though he had forgotten his faithfulness. It then follows, that the first covenant was inviolable; besides, he had already made his covenant with Abraham, and the Law was a confirmation of that covenant. As then the Law depended on that covenant which God made with his servant Abraham, it follows that God could never have made a new, that is, a contrary or a different covenant. For whence do we derive our hope of salvation, except from that blessed seed promised to Abraham? Further, why are we called the children of Abraham, except on account of the common bond of faith? Why are the faithful said to be gathered into the bosom of Abraham? Why does Christ say, that some will come from the east and the west, and sit down in the kingdom of heaven with Abraham, Isaac, and Jacob? (Luk 16:22; Mat 8:11) These things no doubt sufficiently shew that God has never made any other covenant than that which he made formerly with Abraham, and at length confirmed by the hand of Moses. This subject might be more fully handled; but it is enough briefly to shew, that the covenant which God made at first is perpetual.

Let us now see why he promises to the people a new covenant. It being new, no doubt refers to what they call the form; and the form, or manner, regards not words only, but first Christ, then the grace of the Holy Spirit, and the whole external way of teaching. But the substance remains the same. By substance I understand the doctrine; for God in the Gospel brings forward nothing but what the Law contains. We hence see that God has so spoken from the beginning, that he has not changed, no not a syllable, with regard to the substance of the doctrine. For he has included in the Law the rule of a perfect life, and has also shewn what is the way of salvation, and by types and figures led the people to Christ, so that the remission of sin is there clearly made manifest, and whatever is necessary to be known.

As then God has added nothing to the Law as to the substance of the doctrine, we must come, as I have already said, to the form, as Christ was not as yet manifested: God made a new covenant, when he accomplished through his Son whatever had been shadowed forth under the Law. For the sacrifices could not of themselves pacify God, as it is well known, and whatever the Law taught respecting expiation was of itself useless and of no importance. The new covenant then was made when Christ appeared with water and blood, and really fulfilled what God had exhibited under types, so that the faithful might have some taste of salvation. But the coming of Christ would not have been sufficient, had not regeneration by the Holy Spirit been added. It was, then, in some respects, a new thing, that God regenerated the faithful by his Spirit, so that it became not only a doctrine as to the letter, but also efficacious, which not only strikes the ear, but penetrates into the heart, and really forms us for the service of God. The outward mode of teaching was also new, as it is evident to all; for when we compare the Law with the Gospel, we find that God speaks to us now openly, as it were face to face, and not under a veil, as Paul teaches us, when speaking of Moses, who put on a veil when he went forth to address the people in God’s name. (2Co 3:13) It is not so, says Paul, under the Gospel, but the veil is removed, and God in the face of Christ presents himself to be seen by us. This, then, is the reason why the Prophet calls it a new covenant, as it will be shown more at large: for I touch only on things which cannot be treated apart, that the whole context of the Prophet may be better understood. Let us then proceed now with the words.

Calvin: Jer 31:32

He says that the covenant which he will make will not be such as he had made with their fathers Here he clearly distinguishes the new covenant from the Law. The contrast ought to be borne in mind; for no one of the Jews thought it possible that God would add anything better to the Law. For though they regarded the Law almost as nothing, yet we know that hypocrites pretended with great ardor of zeal that they were so devoted to the Law, that they thought that heaven and earth could sooner be blended together, than that any change should be made in the Law; and at the same time they held most tenaciously what God had only for a time instituted. It was therefore necessary that the Law should be here contrasted with the new covenant, that the Jews might know that the favor in reserve for them would be far more excellent than what had been formerly manifested to the fathers. This, then, is the reason why he says, not according to the covenant, etc.

He afterwards adds, which I made with their fathers when I laid hold of their hand, etc. Here he shows that they could never have a firm hope of salvation, unless God made a new covenant. Such was their pride, that they hardly would have received the favor of God, had they not been convinced of this truth: for this would have been always in their mouth, “Did not God shew himself a Father to his people when he redeemed them? was it not a testimony of his paternal favor? has he not elevated the condition of the Church, which he designs to be perpetual?” They would have therefore rejected the favor of God, had not the Prophet openly declared that the Law had been and would be still useless to them, and that there was therefore a necessity for a new covenant, otherwise they must have perished.

We now perceive the design of the Prophet; and this ought to be carefully observed; for it would not be enough to know what the Prophet says, except we also know why he says this or that. The meaning then is, that it ought not to appear strange that God makes a new covenant, because the first had been useless and was of no avail. Then he confirms this, because God made the first covenant when he stretched out his hand to his ancient people, and became their liberator; and yet they made void that covenant. The circumstance as to the time ought to be noticed, for the memory of a recent benefit ought to be a most powerful motive to obedience. For how base an ingratitude it was for those, who had been delivered by the wonderful power of God, to reject his covenant at a time when they had been anticipated by divine mercy? As then they had made void even at that time the covenant of God, it may with certainty be concluded, that there had been no time in which they had not manifested their impiety, and had not been covenant-breakers.

He adds, I however ruled over them, or was Lord over them. Though some confine the verb בעלתי bolti, to the rule exercised by a husband, and this would not be unsuitable, as God not only ruled then over his people, but was also their husband, a similitude which is often used; yet I know not whether this view can be satisfactorily sustained we ought therefore to be satisfied with the general truth, that God had the people under his own authority, as though he had said, that he only used his own right in ruling over them and prescribing to them the way in which they were to live. At the same time the word covenant, was more honorable to the people. For when a king enjoins anything on his people, it is called an edict; but God deals with his own people more kindly, for he descends and appears in the midst of them, that he may bind himself to his people, as he binds the people to himself. We hence see, in short, why God says that he ruled over the people, even because he had purchased them for himself, and yet he had not enjoyed his own right on account of the untameable and perverse disposition of the people. ⁵³

It ought at the same time to be observed, that the fault is here cast on the people, that the Law was weak and not sufficiently valid, as we see that Paul teaches us in Rom 7:12. For as soon as the weakness of the Law is spoken of, the greater part lay hold of something they deem wrong in the Law, and thus the Law is rendered contemptible: hence the Prophet says here that they had made God’s covenant void, as though he had said, that the fault was not to be sought in the Law that there was need of a new covenant, for the Law was abundantly sufficient, but that the fault was in the levity and the unfaithfulness of the people. We now then see that nothing is detracted from the Law when it is said to be weak and ineffectual; for it is an accidental fault derived from men who do not observe nor keep their pledged faith. There are still more things to be said; but I now, as I have said, touch but briefly on the words of the Prophet. It then follows, —

Calvin: Jer 31:33

He now shews a difference between the Law and the Gospel, for the Gospel brings with it the grace of regeneration: its doctrine, therefore, is not that of the letter, but penetrates into the heart and reforms all the inward faculties, so that obedience is rendered to the righteousness of God.

A question may however be here moved, Was the grace of regeneration wanting to the Fathers under the Law? But this is quite preposterous. What, then, is meant when God denies here that the Law was written on the heart before the coming of Christ? To this I answer, that the Fathers, who were formerly regenerated, obtained this favor through Christ, so that we may say, that it was as it were transferred to them from another source. The power then to penetrate into the heart was not inherent in the Law, but it was a benefit transferred to the Law from the Gospel. This is one thing. Then we know that this grace of God was rare and little known under the Law; but that under the Gospel the gifts of the Spirit have been more abundantly poured forth, and that God has dealt more bountifully with his Church. But still the main thing is, to consider what the Law of itself is, and what is peculiar to the Gospel, especially when a comparison is made between the Law and the Gospel. For when this comparison ceases, this cannot be properly applied to the Law; but with regard to the Gospel it is said, that the Law is that of the letter, as it is called elsewhere, (Rom 7:6) and this also is the reason why Paul calls it the letter in 2Co 3:6,

“the letter killeth,”

etc. By “letter” he means not what Origen foolishly explained, for he perverted that passage as he did almost the whole Scripture: Paul does not mean there the simple and plain sense of the Law; for he calls it the letter for another reason, because it only sets before the eyes of men what is right, and sounds it also in their ears. And the word letter refers to what is written, as though he had said, The Law was written on stones, and was therefore a letter. But the Gospel — what is it? It is spirit, that is, God not only addresses his word to the ears of men and sets it before their eyes, but he also inwardly teaches their hearts and minds. This is then the solution of the question: the Prophet speaks of the Law in itself, as apart from the Gospel, for the Law then is dead and destitute of the Spirit of regeneration.

He afterwards says, I will put my Law in their inward parts By these words he confirms what we have said, that the newness, which he before mentioned, was not so as to the substance, but as to the form only: for God does not say here, “I will give you another Law,” but I will write my Law, that is, the same Law, which had formerly been delivered to the Fathers. He then does not promise anything different as to the essence of the doctrine, but he makes the difference to be in the form only. But he states the same thing in two ways, and says, that he would put his law in their inward parts, and that he would write it in their hearts ⁵⁴ We indeed know how difficult it is that man should be so formed to obedience that his whole life may be in unison with the Law of God, for all the lusts of the flesh are so many enemies, as Paul says, who fight against God. (Rom 8:7) As then all our affections and lusts thus carry on war with God, it is in a manner a renovation of the world when men suffer themselves to be ruled by God. And we know what Scripture says, that we cannot be the disciples of Christ, except we renounce ourselves and the world, and deny our own selves. (Mat 6:24; Luk 14:26) This is the reason why the Prophet was not satisfied with one statement, but said, I will put my Law in their inward parts, I will write it in their hearts.

We may further learn from this passage, how foolish the Papists are in their conceit about free-will. They indeed allow that without the help of God’s grace we are not capable of fulfilling the Law, and thus they concede something to the aid of grace and of the Spirit: but still they not only imagine a co-operation as to free-will, but ascribe to it the main work. Now the Prophet here testifies that it is the peculiar work of God to write his Law in our hearts. Since God then declares that this favor is justly his, and claims to himself the glory of it, how great must be the arrogance of men to appropriate this to themselves? To write the Law in the heart imports nothing less than so to form it, that the Law should rule there, and that there should be no feeling of the heart, not conformable and not consenting to its doctrine. It is hence then sufficiently clear, that no one can be turned so as to obey the Law, until he be regenerated by the Spirit of God; nay, that there is no inclination in man to act rightly, except God prepares his heart by his grace; in a word, that the doctrine of the letter is always dead, until God vivifies it by his Spirit.

He adds, And I will be to them a God, and they shall be to me a people Here God comprehends generally the substance of his covenant; for what is the design of the Law, except that the people should call upon him, and that he should also exercise a care over his people? For whenever God declares that he will be our God, he offers to us his paternal layout, and declares that our salvation is become the object of his care; he gives to us a free access to himself, bids us to recumb on his grace, and, in short, this promise contains in itself everything needful for our salvation. The case is now also at this day the same under the Gospel; for as we are aliens from the kingdom of heaven, he reconciles us by it to himself, and testifies that he will be our God. On this depends what follows, And they shall be my people; for the one cannot be separated from the other. By these words then the Prophet briefly intimates, that the main object of God’s covenant is, that he should become our Father, from whom we are to seek and expect salvation, and that we should also become his people. Of these things there is more to be said again; but I have explained the reason why I now so quickly pass over things worthy of a longer explanation. He adds, —

Calvin: Jer 31:34

And no more shall every one teach his neighbor, and every one his brother, saying, Know ye Jehovah; for all shall know me, from the least of them to the greatest of them, saith Jehovah: for I will forgive their sins, and their iniquities will I remember no more Here is mentioned another difference between the old and the new covenant, even that God, who had obscurely manifested himself under the Law, would send forth a fuller light, so that the knowledge of him would be commonly enjoyed. But he hyperbolically extols this favor, when he says that no one would have need of a teacher or instructor, as every one would have himself sufficient knowledge. We therefore consider that the object of the Prophet is mainly to shew, that so great would be the light of the Gospel, that it would be clearly evident, that God under it deals more bountifully with his people, because its truth shines forth as the sun at noon-day. The same thing Isaiah promises, when he says that all would become the disciples of God. (Isa 54:13) This was indeed the case also under the Law, though God gave then but a small taste of heavenly doctrine: but at the coming of Christ he unfolded the treasures of wisdom and knowledge, so that under the Gospel there is the perfection of what had been begun; for we know that the ancient people were like children, and hence God kept them in the rudiments of knowledge: now, as we are grown up, he favors us with a fuller doctrine, and he comes, as it were, nearer to us.

Hence, he says, No more shall every one teach his neighbor, and a man his brother ⁵⁵ I have said that the Prophet here amplifies the favor of God. But we find that some fanatics have ignorantly and foolishly abused this passage, seeking to put down teaching of every kind, as the Anabaptists in our day, who reject all teaching; and flattering themselves in their ignorance, they proudly boast that they are endued with the Spirit, and say, that dishonor is done to Christ, if we are still disciples, because it is written as one of the praises and encomiums given to the new covenant, that no one shall teach his neighbor any more And hence it has also happened, that they are inebriated with strange and horrible doctrines: for the devil, when they become swollen with so much pride, can fascinate and delude them as he pleases; and their own pride also so leads them astray, that they invent dreams; and many unprincipled men have drawn aside this passage to serve their own purposes. For when they boast themselves to be prophets, and persuade the simple that they are so, they hold many attached to themselves, and derive gain by this sort of boasting.

But the Prophet here does not mean inspiration, nor does he exclude the practice of teaching, as I have already said; he only shews to us the superior brightness of the gospel light, as God, under the Law, did not so perfectly teach his people as he does us at this day. And hence is that saying of Christ,

“Blessed are the eyes which see the things which ye see, and the ears which hear the things which ye hear; for many kings and prophets,” etc. (Luk 10:23)

Christ, then, is the best interpreter of this passage, even that God would cause the truth to shine forth more fully under the Gospel; and hence Christ is called by Malachi

“the Sun of Righteousness,” (Mal 4:2)

for the Prophet there intimates that the Fathers had indeed some light, but not such as we have. In short, we ought to bear in mind the comparison, of which mention was made yesterday, even that God held his people in suspense with the hope of a better state.

And that we may no farther seek an explanation, let us carefully weigh the words; for it is not simply and without exception said, “No one shall teach his neighbor,” but it it is added, “Saying, Know ye Jehovah.” We hence see that the Prophet promises knowledge, so that they might be no longer alphabetarians; for these words, “Know ye Jehovah,” point out the first elements of faith, or of celestial doctrine. And, doubtless, if we consider how great was the ignorance of the ancient people, they were then only in the elements. He who is at this day the least among the faithful, has so far advanced, that he knows much more clearly what pertains chiefly to salvation than those who were then the most learned. The meaning then is, that all God’s chosen people would be so endued with the gift of knowledge, that they would no longer continue in the first elements.

Now, were any one pertinaciously to urge this one clause, it would be right to set before him a passage in Isaiah, for he certainly speaks of the kingdom of Christ, when he says,

“Lay hold shall each on the hand of his neighbor, and say, Come, let us ascend into the mountain of the Lord, and he will teach us his ways,” etc. (Isa 2:3)

Now, let us reconcile these two prophecies. The design of both is to set forth the favor of God, manifested by Christ at his coming. The one passage says, “No one will teach his neighbor;” and the other, “Lay hold will each on the hand of his neighbor, and say, Let us come and ascend into the mountain, that Jehovah may teach us.” Now the way of reconciling them is this, — that Jeremiah says, that the people would not be so ignorant under the new covenant as to stand in need of the first principles of truth; but that Isaiah says, that each would lay hold on the hand of his neighbor, that they might mutually help one another, so as to attain the knowledge of God’s law. The question is thus solved; and we, at the same time, see how remarkable is the benefit with which God favors his people, as he thus makes himself familiarly known to them.

He says, All shall know me, from the least to the greatest He does not mean that knowledge would be in all in an equal measure. Experience indeed proves this to be false; and further we know, that God has testified from the beginning, as Paul also reminds us, (Rom 12:2) that the measure of his gifts is according to his good pleasure. But the Prophet means, that those who are the least or the lowest among God’s people shall be endued with so much light of knowledge that they will be almost like teachers. To the same purpose is the prophecy of Joel,

“Prophesy shall your sons, your daughters shall see visions, and your old men shall dream dreams.” (Joe 2:28)

He promises that there would be everywhere prophets and teachers, because the grace of God would be at that day more abundant; and these things ought ever to be understood comparatively. Though, then, many are now ignorant among the children of God, and among those who are really of the number of the faithful, yet if we consider how great was the obscurity of the Law, those who are at this day the least among the disciples, are not otherwise than prophets and teachers. And for this reason Christ says,

“He who is least in the kingdom of heaven,
is greater than John the Baptist,”

who yet was superior to all the Prophets. (Mat 11:11) John the Baptist was, in his office, exalted above all the Prophets, and he excelled them in knowledge; and yet the least of those who professed the Gospel and bore testimony to it, was greater, says Christ, than John the Baptist. And this is not to be applied only to them individually, nor be confined to them, but rather to the clear and plain doctrine which the Gospel conveys, according to the passage we quoted yesterday, where Paul says that there is now no veil intervening, but that we are allowed to see God, as it were, face to face in the person of Christ. (2Co 3:18)

It follows, For I well forgive their sins, and their iniquities will I remember no more The Prophet, no doubt, shews here the foundation of God’s kindness, even that he would receive the people into favor by not imputing to them their sins. If we then seek for the origin of the new covenant, it is the free remission of sins, because God reconciles himself to his people. And we hence conclude, that there is no other cause that we can imagine, why God appeared in his only-begotten Son, and manifested so great a bounty: for the Prophet here reduces to nothing all the glory of the flesh, and lays prostrate all merits, when he says, that God would be so bountiful to his people as to become propitious to them, freely to remit their sins, and not to remember their iniquities. This passage, then, cannot properly be taken as referring to the perpetual remission of sins, though this he included in the general doctrine; but we must bear in mind the design of the Prophet, which was to shew, that God from the beginning, with regard to his Church, was moved by no other cause than a desire to abolish sins.

The Apostle, in the Epistle to the Hebrews, gives rather a refined interpretation of this passage, for he dwells on the word more, עד , od. He says, that under the New Testament God forgives iniquities, because expiation has been made, so that there is no more need of sacrifices. For he assumes the opposite idea, that God remembered iniquities until he made the new covenant. If he remembered sins, he says, until he made a new covenant, it is no wonder that he then required daily sacrifice to propitiate him: but now under the New Testament he remembers them no more. Then sacrifices cease, because there is now no need of satisfaction when sins are forgiven. He hence concludes, that we have been so expiated by the blood of Christ, and so reconciled to God, that confidence as to our salvation ought to give us an entire rest. But we ought to bear in mind what I have said, that the Prophet here expressly, and in the first place, speaks of the beginning of the mercy and grace which God promises; he therefore declares that God would be so kind and so gracious as not to remember iniquities

What, then, does the particle more intimate? Even that God had for a time been angry with his people, and visited their sins with judgment. For God is said to call our sins to remembrance, he is said to be angry with us, he is said to be the avenger of our iniquities, when he punishes us, when he gives evidences of his severity and of his vengeance. Whenever then God severely handled his people, he seemed to remember their iniquities; but when he made the new covenant, all iniquities were then buried, and cast, as another Prophet says, into the depths of the sea. (Mic 7:19) Then the Apostle misapplied the testimony of the Prophet: by no means; for he wisely accommodated it to the subject he was discussing: what God promises, that he would not any more remember iniquities, after having made the new covenant, was accomplished through the coming of Christ. Then Christ alone has effected this — that our iniquities should no more be remembered before God. Hence also we easily learn what the Apostle intended to prove, even that sacrifices cease when sins are expiated. These things indeed harmonize well together, and there is nothing forced or too refined.

Moreover, the Prophet does not here discuss the whole question respecting the difference between the Old and New Testament, but only takes this as granted, that the grace of God would be more abundant than formerly, in order that the faithful, supported by hope, might patiently endure their evils and most grievous trials with which they had to contend, and not despond until Christ was manifested, as we said yesterday. Here, then, he speaks of the grace of regeneration, of the gift of knowledge, and at the same time promises that God would be propitious to his people in a different and more perfect way than he had been in former times. But the Apostle in that Epistle seems to apply this to ceremonies, because these things are connected together; that is, the abrogation of ceremonies and the regeneration of the Spirit which is promised here. Then the Apostle does not wrest the words of the Prophet; but as he commends the new covenant, which was to be more excellent than the Law, he hence concludes, that it is no wonder that ceremonies were not to continue but for a time. For he assumes this principle, that a new covenant was to succeed the old: then some change was necessarily to be. He assumes also that the new covenant was opposed to the old, and that the old was subject to destruction. The Jews could not endure any change in the types, for they would have them to remain the same. But the Apostle says that it is nothing strange that a thing should decay; for God, he says, does not certainly without reason call that covenant old which he made by Moses; then it will not always continue valid. (Heb 8:13) Since it is so, it cannot be inconsistent with the truth and faithfulness of God, that the ceremonies should cease as to their use, while the Law itself remained unchanged. We now then see that the Apostle faithfully interpreted the design of the Prophet by accommodating his testimony to the abrogation of ceremonies.

But as I have to explain only the words of the Prophet, there is no need to speak further of the difference between the Old and New Testament, that is, in what particulars they differ; for the Old and New Testament differ also in other things. But the Prophet, as I have said, thought it sufficient to touch on this point, — that something better was to be hoped at the coming of Christ than what the Fathers in all ages had found. And thus, as I have said, he sought to alleviate the sorrow of the faithful, whom God exercised with hard trials before Christ was manifested in the flesh.

Moreover, the Law and the Gospel form a contrast like Moses and Christ. Then the New Testament is more excellent than the Law, as Christ excels Moses. But we must come to a passage in John, that we may more fully understand why the Prophet says that the grace of the new covenant would be different from that, of the old. John says,

“The Law was given by Moses, but grace
and truth came by Jesus Christ.” (Joh 1:17)

John seems there to leave nothing to the Law but an evanescent shadow. For if Christ only brought truth to us, then there was no truth in the Law, and there was no grace in the Law; but this seems to east a reproach on the Law. Now this question was in part answered yesterday. But as I wish to finish this passage, let it be briefly observed, that whenever the Law is thus extenuated, it is only that the benefit of Christ may be set forth, so that we may know how invaluable is God’s mercy which appears in his only-begotten Son.

Were now any one to object and say, “But why had he previously published the Law? and why did he command it to be reverently received, if it was without grace and truth?” To this I answer, according to what I said yesterday, that the Law was not destitute of those benefits which we at this day receive under the Gospel, but that these benefits were then, as it were, adventitious, and that they do not properly belong to the Law; for if the Law were separated from the Gospel, it would be the same as if one was to separate Moses from Christ. If Moses be regarded, not as opposed to Christ, he was the herald and witness of God’s paternal kindness towards his people; his doctrine also contained promises of a free salvation, and opened to the faithful the door of access to God. But if Moses be set in opposition to Christ, he becomes the minister of death, and his doctrine leads to destruction; for the letter, as Paul in 2Co 3:6, calls it, killeth, — how so? Because whosoever is attached to Moses departs from Christ; and Christ alone possesses in himself the fullness of all blessings. It then follows, that nothing remains in Moses when considered in himself. But God promised salvation to his ancient people, and also regenerated his chosen, and illuminated them by his Spirit. This he did not do so freely and extensively as now. As then God’s grace is at this day more abundant, it is justly extolled in high terms by all the Prophets; and then, as I have already said, whatever God at that time conferred, was, as it were, adventitious, for all these benefits were dependant on Christ and the promulgation of the Gospel. Let us now proceed, —

Defender: Jer 31:31

This "new covenant" (same as "New Testament") applies to all twelve tribes (Israel plus Judah) as God's elect nation. In addition, the Lord Jesus Christ established it by "my blood of the New Testament, which is shed for the remission of sins" (Mat 26:28), as efficacious for Gentiles as well as the children of Israel. "The bread that I will give is my flesh, which I will give for the life of the world...Whoso eateth my flesh, and drinketh my blood, hath eternal life ... the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (Joh 6:51, Joh 6:54, Joh 6:63). The new covenant is elaborated in detail in Hebrews 8 through 12, referring back especially to Jer 31:31-40. Finally, it is called the "everlasting covenant" in Heb 13:20."

Defender: Jer 31:33

This marvelous feature of the new covenant, with God's law written "not in tables of stone, but in fleshy tables of the heart" (2Co 3:3), has specific application to Israel, but also applies to all believers. Note its quotation and application in Heb 8:10-13 and Heb 10:15-17, the promises therein clearly applying to all believers in Christ."

TSK: Jer 31:29

Jer 31:30; Lam 5:7; Eze 18:2, Eze 18:3

TSK: Jer 31:30

Deu 24:16; Isa 3:11; Eze 3:18, Eze 3:19, Eze 3:24, Eze 18:4, Eze 18:20, Eze 33:8, Eze 33:13, Eze 33:18; Gal 6:5, Gal 6:7, Gal 6:8; Jam 1:15

TSK: Jer 31:31

the days : Jer 31:27, Jer 23:5, Jer 30:3, Jer 33:14-16; Amo 9:13

I : Jer 32:40; Eze 37:26; Mat 26:28; Mar 14:24; Luk 22:20; 1Co 11:25; 2Co 3:6; Heb 8:6-13, Heb 9:15, Heb 10:16, Heb 10:17, Heb 12:24, Heb 13:20

with : Jer 50:4, Jer 50:5; Gal 6:16; Phi 3:3

TSK: Jer 31:32

Not : Jer 31:1, Jer 34:14; Exo 19:5, Exo 24:6-8; Deu 5:3, Deu 29:1; 1Ki 8:9; Eze 16:8, Eze 16:60-62; Heb 9:18-22

in the : Deu 1:31; Psa 73:23; Son 8:5; Isa 41:13, Isa 63:12-14; Hos 11:1, Hos 11:3, Hos 11:4; Mar 8:23

which : Jer 11:7-10, Jer 22:9; Lev 26:15; Deu 29:21, Deu 31:16; Isa 24:5; Eze 16:59; Eze 20:37; Heb 8:9

although I was : or, should I have continued, Jer 2:2, Jer 3:14; Isa 54:5; Eze 16:8, Eze 23:4; Hos 2:2, Hos 3:1; Joh 3:29; 2Co 11:2

TSK: Jer 31:33

But this shall be the : Jer 32:40

I will : Deu 30:6; Psa 37:31, Psa 40:8; Isa 51:7; Eze 11:19, Eze 36:25-27; Rom 7:22; Rom 8:2-8; 2Co 3:3, 2Co 3:7, 2Co 3:8; Gal 5:22, Gal 5:23; Heb 8:10, Heb 10:16

and will : Jer 31:1, Jer 24:7, Jer 30:22, Jer 32:38; Gen 17:7, Gen 17:8; Eze 11:20, Eze 37:27; Zec 13:9; Joh 20:17; Rev 21:3, Rev 21:7

TSK: Jer 31:34

teach : 1Th 4:9; Heb 5:12; 1Jo 2:27

Know the : 1Sa 2:12; 1Ch 28:9; Joh 17:3

for they : Jer 24:7; Isa 11:9, Isa 30:26, Isa 54:13, Isa 60:19-21; Hab 2:14; Mat 11:27; Joh 6:45; Joh 17:6; 2Co 2:10, 2Co 4:6; 1Jo 2:20, 1Jo 5:20

for I : Jer 33:8, Jer 50:20; Isa 33:24, Isa 43:25, Isa 44:22; Mic 7:18; Act 10:43, Act 13:38, Act 13:39; Rom 11:26, Rom 11:27; Eph 1:7; Heb 8:12, Heb 10:17, Heb 10:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 31:27-34

The prophet shows that the happiness of Israel and Judah, united in one prosperous nation, will rest upon the consciousness that their chastisement has been the result of sins which they have themselves committed, and that God’ s covenant depends not upon external sanctions, but upon a renewed heart.

Jer 31:27

So rapid shall be the increase that it shall seem as if children and young cattle sprang up out of the ground.

Jer 31:29, Jer 31:30

A sour grape - Better, sour grapes. The idea that Jeremiah and Ezekiel (marginal reference) modified the terms of the second Commandment arises from a mistaken exegesis of their words. Compare Jer 32:18; Deu 24:16. The obdurate Jews made it a reproach to the divine justice that the nation was to be sorely visited for Manasseh’ s sin. But this was only because generation after generation had, instead of repenting, repeated the sins of that evil time, and even in a worse form. justice must at length have its course. The acknowledgment that each man died for his own iniquity was a sign of their return to a more just and right state of feeling.

Jer 31:31

A time is foretold which shall be to the nation as marked an epoch as was the Exodus. God at Sinai made a covenant with His people, of which the sanctions were material, or (where spiritual) materially understood. Necessarily therefore the Mosaic Church was temporary, but the sanctions of Jeremiah’ s Church are spiritual - written in the heart - and therefore it must take the place of the former covenant Heb 8:13, and must last forever. The prophecy was fulfilled when those Jews who accepted Jesus of Nazareth as the Messiah, expanded the Jewish into the Christian Church.

Jer 31:32

Although ... - i. e., although as their husband (or, "lord"(Baal, compare Hos 2:16)) I had lawful authority over them. The translation in Heb 8:9 agrees with the Septuagint here, but the balance of authority is in favor of the King James Version.

Jer 31:33

The old law could be broken Jer 31:32; to remedy this God gives, not a new law, but a new power to the old law. It used to be a mere code of morals, external to man, and obeyed as a duty. In Christianity, it becomes an inner force, shaping man’ s character from within.

Jer 31:34

I will forgive their iniquity - The foundation of the new covenant is the free forgiveness of sins (compare Mat 1:21). It is the sense of this full unmerited love which so affects the heart as to make obedience henceforward an inner necessity.

Poole: Jer 31:29

That is, We are punished for our fathers’ sins; which yet God may justly do; and none questioneth the justice of man in the case, depriving children of their patrimonial estates for their parents’ treasons; nor more than God threateneth in the second commandment, God indeed, Eze 18:2 , seemeth displeased at their use of this proverb; but the reason is, because they so used it as to acquit themselves, intimating they were guiltless, and suffered only for the sins of their parents, whereas that was false; otherwise the punishment of children for the sins of their parents was no more than God had threatened, Exo 20:5 34:7 Jer 15:4 . But, saith God, your captivity shall, as to you, expiate your parents’ guilt past, and you shall no more say so.

Poole: Jer 31:30

But yet (saith God) you must not think that sinners shall escape my vengeance; but if men commit iniquity, they shall die; no man’ s teeth shall be set on edge but his only who hath eaten the sour grape.

Poole: Jer 31:31

The apostle’ s application of this, Heb 8:8-10 , puts us out of doubt that this promise referred to the gospel times. It was not only made with the Jews, but all those who should be ingrafted into that olive; but it is said to be made with them, either as those two terms signify the whole church, with whom that covenant was made (they being the whole church which God had upon the earth at that time); or because they were the only people that had broken the first covenant, the Gentiles being strangers at that time to the covenant of promise, Eph 2 12 , covenants being usually renewed upon one party’ s violation of them; or because it was at first made with the Jews, though it concerned also those that were afar off, even as many as the Lord should call , Act 2:39 . Neither is it called the new covenant because it was as to the substance new, for it was made with Abraham, Gen 17:7 , and with the Jews, Deu 26:17,18 . And it was then confirmed by the blood of Christ, though not actually shed, yet as he was

the Lamb slain from the beginning of the world whose blood was typified by the blood of the paschal lamb, and of all those living creatures killed for sacrifice, but upon many other accounts, thus enumerated by divines.

1. Because it was new in the notion of a testament, not confirmed by the actual death of Christ till gospel times.

2. Because it was revealed and preached after a new manner, more fully and particularly, plainly and clearly.

3. Because it had no such mixture of promises of temporal blessings as it had when first made with the laws.

4. Nor was the ceremonial law any part of it, as it was to the Jews, who were obliged to approve themselves God’ s people by a strict observance of that.

5. It was in the publication extended both to Jews and Gentiles, which the former was not.

6. In regard of the efficacy of the Spirit attending the publication of it, in a much fuller and larger manner, with the distribution of its gifts and graces, enabling souls to fulfil it.

See more in the English Annotations upon this subject.

Poole: Jer 31:32

Not in substance differing from it, but in circumstances vastly differing, as was showed before, and is further declared afterward. The covenant which God made with the Jews when they came out of the land of Egypt, was on God’ s part the law which he gave them, with the promises annexed to their observation of it; on their part (which made it a formal covenant) their promise of obedience to it, of which see Exo 24:7,8 De 26:17,18 . This covenant God saith he made with them when they were an impotent, weak people, the care of whom he took upon him, and led them as a parent leadeth the feeble child by his hand. None must imagine that this covenant did not contain the promise of pardon, through the blood of the Messiah, upon their application to him, for to what purpose else was it confirmed by blood? Exo 24:8 . Which covenant they are said to have broken, not because of every disobedience to the law of God, for so every one daily breaketh it, but by their gross and eminent sinnings, so oft repeated and continued in without repentance; and more particularly by their idolatry, which is compared to whoredom, which breaketh the covenant and bond of marriage, and causeth God to say unto a people, Lo Ammi , You are not my people. And this covenant-breaking is aggravated from God’ s kindness to them, and care of them; who had for them the love, and declared the care, of a husband, and gave them no temptation to go a whoring from him.

Poole: Jer 31:33

With the house of Israel that is, with those Israelites indeed , who shall be without guile , (as Christ saith of Nathanael, Joh 1:47 ) with those who are (as the apostle speaks, Rom 2:29 . Jews inwardly, by the circumcision of the heart and Spirit, spoken of and promised by God, Deu 30:6 . After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts : in the times of the gospel, God’ s law is not abrogated and made void. Christ himself came not to destroy the law, but to fulfil it; but it is written in the hearts of God’ s true Israel by the finger of the Spirit, not in tables of stone only; and they become obedient to it, not from compulsion and force, but from their secret approbation of it, and acknowledgment of it, as holy, just, and good , the delight they take in it after the inward man, Rom 7:22 . But some may object, How was this a new covenant? Did not God of old write his law in the hearts of his people? Did not David, and other the servants of God, (of whom we read in the Old Testament,) serve God out of a principle of love and delight in his law?

Answ Undoubtedly David and others did so, and the law of God was wrote in their hearts, but it was by virtue of this new covenant , from the free and efficacious grace of God. Mr. Calvin, I think, judgeth right, that the prophet’ s design here is to express the difference betwixt the law and the gospel . The first showeth duty; the latter bringeth along with it the grace of regeneration , by which the heart is changed, fitted, and enabled for and unto duty. All under the time of the law that came to salvation were saved, not from the law, or by that, but by the gospel, and this new covenant; but this was not evidently exhibited, neither was the regenerating grace of God so common, under the time of the law, as it hath been under the gospel, which maketh it look like a new covenant with men, though it was the same covenant which God was always in with his people; for what difference is there between the terms of the covenant as recited here, Jer 24:7 30:22 , and as made with Abraham? Gen 17:7 Deu 30:6 . It is further observable, that God maketh the writing the law in people’ s hearts his own work. There were no need of God’ s putting his law into men’ s inward parts, if they had such an inward power (as some talk of) of themselves to do it, and could write it there with a pen of their own making. The papists allow God a share in this work, only give man himself the greatest share. Others indeed give God nothing but the honour of giving man a reasonable soul , furnished with such a power, and that he hath done to heathens as well as those within the pale of the church, and the preaching of the gospel; and to those within the church, a further aid and assistance to them than heathens have to use their natural power well. But let any understanding person judge whether this be probably the sense of this text, or comprehensive of all within the covenant which God hath made with his people; or supposing this were true, what that is which differeth one man living under the gospel from another, but himself; and whether by this doctrine man be not made a god to himself that is, the principal cause of all spiritual and eternal good, which how it comporteth with the honour and glory of God, or with this text, and many others of like nature, I do not understand.

Poole: Jer 31:34

This must not be so interpreted as if under the gospel there should be no more need of ministerial teaching, for Christ himself sent out his apostles to preach; nor yet as if there should be no more need of brotherly teachings, by instruction or conception; the contrary is commanded, Col 3:16 . It is only an expression signifying the increase of knowledge, and of the fear of the Lord, that should be after the pouring out of the Spirit: we have such expressions 1Jo 2:27 . The learned author of our English Annotations thinks this phrase signifies, that under the gospel there should be a greater measure of means of knowledge, and of knowledge got by that means, and of clearness of understanding in persons, or ability to conceive things revealed, and a greater number of persons that should be enlightened with the saving knowledge of God. Others say, that by knowing the Lord is to be understood the first knowledge of God; Christians should not need be taught the first rudiments: but the apostle speaks otherwise, Heb 5:12 . Others by knowledge understand the fear of the Lord. God saith, they should all know him; but it must not be understood of the same degree and measure, but in a degree of sufficiency for the duties which God expected from them upon their notion and apprehension of God. God makes the root of all this grace to be the free pardon and remission of their sins.

Haydock: Jer 31:29

Edge. Such observations had been too often made, Ezechiel xviii. 12. (Haydock) ---

Henceforward you shall not suffer for the faults of Achab, Manasses, &c. Each one shall bear his own burden. The captivity has been like a deluge, cleaning all away. (Calmet)

Haydock: Jer 31:31

Covenant. That made with the captives was not such. Their covenant is grown old, and at an end, as St. Paul shews, Hebrews viii. 8. They were not indeed divided, as they had been, Ezechiel xxxvii. 16.

Haydock: Jer 31:32

Dominion. As a husband, (Hebrew; Calmet) or "Lord." (Haydock) ---

"I despised them." (Septuagint) (Hebrews viii.)

Haydock: Jer 31:33

Heart. They were more docile after their return: yet still their service was very imperfect and forced. How many false traditions were received, at the coming of Christ! This of course, regards his disciples.

Haydock: Jer 31:34

Lord. Christ himself came to instruct mankind. The true God was better known than ever, even by the illiterate. Yet God requires us to have recourse to men, in order to know his truths, as St. Paul was sent to Hananias, and the eunuch to Philip. [Acts viii., and ix.] (Haydock) ---

The apostles were enlightened by the Holy Ghost, (John vi. 45.; St. Augustine, de Spir.; Calmet) who still guides the flock by his pastors. The private spirit is too fanatical and delusive. (Haydock) ---

The most ignorant shall easily become acquainted with the truths of salvation. External preaching is requisite, though of little use unless grace touch the mind and the heart. (Tirinus) ---

All will hear successively, (Haydock) or embrace the gospel at the same time, for several years before the last day. (Houbigant, pref. in Prop. 356) (Isaias xi. 9., and xlv. 23., and Sophonias iii. 9., &c.) (Haydock)

Gill: Jer 31:29

In those days they shall say no more,.... The following proverb or byword; they should have no occasion to use it, nor should they choose to use it; since they would understand themselves, and the dispensations of Providence towards them, better than to use it:

the fathers have eaten a sour grape, and the children's teeth are set on edge; that is, the fathers have sinned, and the children are punished for their sins. So the Targum,

"the fathers have sinned, and the children are smitten.''

This was in some sense true; they were punished for their fathers' sins in the captivity, particularly for Manasseh's; nor was it unusual with God to visit the iniquities of the fathers upon the children; nor at all unjust, since they were a part of their parents, and especially since they were guilty of the same sins; nor is it thought unjust among men to punish children for the treason of their parents, as every sin is treason against God. But this was not all that was meant by this proverb; the sense of those that used it was, that they themselves were quite clear and innocent, and that they only suffered for their fathers' faults; which was false, of which they should be convinced, and use the proverb no more, as charging God with injustice.

Gill: Jer 31:30

But everyone shall die for his own iniquity,.... His own personal iniquity; and not a corporeal death only, but an eternal one, which is the just wages of sin. It seems to intimate, that, after the Babylonish captivity, no public calamity should come upon them for the sins of their fathers and their own jointly, but for their own iniquities singly; so their last destruction by the Romans was for their personal disbelief and rejection of the Messiah; see Joh 8:24; and the calamities upon them ever since have been for the same reason. Indeed, they imprecated his blood upon them, and upon their children, and so it is; but then, their children are under the power of the same sin of unbelief, and will remain so, until the veil is taken away, and they turn to the Lord; after which it will still be a more clear case that everyone shall die for his own iniquity;

every man that eateth the sour grape, his teeth shall be set on edge; sin, though it may be esteemed a sweet morsel, is a sour grape, and will prove so in the issue; and will give a man as much trouble and disquietude, when he is convinced of the evil of it, or suffers the punishment of it, as when a man's "teeth are set on edge"; and indeed the consequence of it will be weeping, wailing, and gnashing of teeth.

Gill: Jer 31:31

Behold, the days come, saith the Lord,.... This refers to Gospel times, as is clear from the quotation and application by the apostle, Heb 8:8; and it is owned by a modern Jew ^l to belong to the times of the Messiah. It is introduced with a "behold", as a note of attention, pointing to something of moment, and very agreeable and desirable, as the covenant of grace, its blessings and promises, are; and as a note of admiration, it being justly to be wondered at that God should make a covenant with such sinful and unworthy creatures as he has;

that I will make a new covenant with the house of Israel, and with the house Judah; by this "covenant" is meant the covenant of called new, not because newly made, for it was with the elect in Christ from everlasting; so early was Christ set up as the Mediator of it; and so early were promises made, and blessings given, to them in him: nor because newly revealed; for it was made known to all the saints, more or less, under the former dispensation, particularly to David, to Abraham, yea, to our first parents immediately after the fall, though more clearly manifested under the Gospel dispensation; but because of its new mode of exhibition; not by types, and shadows, and sacrifices, as formerly; but by the ministry of the word, and the administration of Gospel ordinances; and in distinction from the former covenant, which is done away, as to the mode of it; and because it is a famous covenant, an excellent one, a better covenant, best of all; better than the covenant of works, and even better than the covenant of grace, under the former administration; in the clear manifestation and extensive application of it; and in the ratification of it by the blood of Christ; besides, it provides and promises new things, as a new heart, and a new spirit; to which may be added, that it may be called new, because it is always new; it continues, it stands firm, as Kimchi observes, and shall not be made void; it will never be succeeded nor antiquated by any other covenant, or any other mode of administration of it. The persons with whom this covenant is said to be made are "the house of Israel and of Judah"; which was literally true of them in the first times of the Gospel, to whom the Gospel was first preached, and many of them were called by grace, and had an application of covenant blessings made to them; and is mystically to be understood of God's elect, whether Jews or Gentiles; the Israel after the spirit; Israelites indeed, Jews inwardly, even all that are fellow citizens of the saints, and of the household of God, the middle wall of partition being broken down: and this "making" of a covenant with them intends no other than a making it known unto them; showing it to them, and their interest in it; in God, as their covenant God; and in Christ, as the Mediator of it; and an application of the blessings and promises of it to them.

Gill: Jer 31:32

Not according to the covenant that I made with their fathers,.... Meaning not Abraham, Isaac, and Jacob; but the ancestors of the Jews that came out of Egypt, as appears by what follows. This was the covenant made at Sinai, which is here referred to; but the above covenant was not according to that; for, though it was not properly a covenant of works, but a typical one; yet it was in some sense faulty and deficient; or, however, the persons under it were faulty, and did not keep it; and besides, it was made with the Israelites; whereas this new covenant belongs both to Jews and Gentiles. That the Sinai covenant is intended is clear by the following circumstances:

in the day that I took them by the hand, to bring them out of the land of Egypt; that is, immediately after their being brought out of Egypt, the covenant was made with them; see Exo 19:1; at which time of their bringing out, the Lord took them by the hand, as being unable to deliver themselves, and to go out of themselves; which is expressive, as of their weakness, so of his power and goodness, kindness and tenderness to them; and is an aggravation of their ingratitude to him in breaking the covenant, made with them at such a time by the Lord, who was so kind and indulgent to them; and which is still more fully expressed in the following clause:

which my covenant they brake, although I was an husband unto them,

saith the Lord; they promised fair, but did not perform; their hearts were not right with God, nor were they steadfast in his covenant; though it was such a solemn transaction, and had the nature of a matrimonial contract; it was the day of their espousal; they were betrothed to the Lord, and he acted the part of a husband to them in nourishing and cherishing them in providing food and raiment for them; manna that continued with them, and clothes that waxed not old; and in protecting them from their enemies, and bringing them to a good settlement in the land of Canaan. The Septuagint version renders it, "and I regarded them not"; and so the apostle, Heb 8:9; for the reconciliation of which to the Hebrew text See Gill on Heb 8:9.

Gill: Jer 31:33

But this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord,.... The several articles or branches of the covenant next follow, which show it to be different from the former:

I will put my law in their inward parts, and write it in their hearts; not the ceremonial law, which was abolished when this covenant was made; but rather the moral law still in force, which is a transcript of the nature and will of God; was inscribed on Adam's heart in innocence; is greatly obliterated by sin; a contrary disposition to it is in man; this is reinscribed in regeneration; and hence a regard is had to it by regenerate persons, in which lies part of their conformity to Christ: or else, since the word here used signifies doctrine or instruction, the Gospel and the truths of it may be meant; see Isa 2:2, Rom 3:27; which have a place and dwell in the hearts of renewed ones. The Septuagint version reads it in the plural number, "laws"; and so does the apostle, Heb 8:10; and may design the ordinances of the Gospel, and the commandments of Christ; which such, who are called by grace, have at heart to keep, and are made willing to be subject to; besides, the principle of grace in the soul is called "the law of the mind"; Rom 7:23; it has the force of a law; is a reigning, governing, principle; and which is implanted in the genre by the spirit and power of God; the tables on which this law or laws are written are not tables of stone, but the fleshly tables of the heart; the heart is the proper seat, both of the law of God and Gospel of Christ, as well as of the grace of God in all regenerate persons: and the "putting" of those things there denotes knowledge of them, as of the spirituality of the law, and its perfection; that there is no righteousness by it, and is only fulfilled by Christ; and that it is a rule of walk and conversation; and also of the doctrines of the Gospel, in the power and savour of them, and of the ordinances of it, so as to practise them, and walk in them; and an experience of the truth and reality of internal grace: and "writing" them here may denote affection for, and subjection to, the above things; and a clear work of grace upon the soul, so as to be legible, and appear to be the epistle of Christ, written not with the ink of nature's power, but by the Spirit of the living God; see 2Co 3:3. This passage is applied to future times, the times of the Messiah, by the Jews ^m:

and will be their God, and they shall be my people; God is the God of his covenant ones; not as the God of nature and providence only, but as the God of grace, and as their God and Father in Christ; which is preferable to everything else; all things are theirs; nor can they want any good thing; they need fear no enemy; they may depend upon the love of God, and be secure of his power; they may expect all blessings here and hereafter; for this covenant interest will always continue: and they are his people in such sense as others are not; a distinct, special, and peculiar people; a people near unto the Lord; high in his favour, and greatly blessed by him; all which is made to appear in their effectual calling; see 1Pe 2:9.

Gill: Jer 31:34

And they shall teach no more every man his neighbour, and every man his brother,.... Which is not to be understood of the outward ministry of the word; in heaven indeed there will be no need of it, nor in the New Jerusalem state; but in every period of time before it. In the first times of the Gospel, persons were appointed and qualified by Christ to be pastors and teachers; and in the latter day men shall run to and fro, and increase knowledge; besides, the saints in the present state stand in need of teaching; since they know but in part, and there is room for a growth in grace, and in the knowledge of Christ: nor does this contradict brotherly teaching, or the private instructions of saints in religious conversation and Christian conference, which are very useful; but is rather opposed to pretended revelations of private men; or to the magisterial dictates of persons in public office; the word of God being the only rule of instruction in righteousness: or this may be not absolutely, but comparatively said; setting forth the abundance of knowledge under the Gospel dispensation, that, in comparison of former times, there would be no need of the means of further knowledge:

saying, know the Lord: not naturally, or as by the light of nature; but spiritually; nor in a general way, as the God of nature and providence, as a Creator, Preserver, and Benefactor; but in a special manner, as the God of grace, as the God and Father of Christ, and his people in him; not legally, but evangelically; not speculatively, but practically, and in a saving way and manner: this kind of knowledge now under the Gospel dispensation is greater than under the former; as the knowledge of God in his persons, in his perfections, in his titles and characters, and in his Son; and as to the manner of it, clearly, with open face as in a glass; and as to the persons to whom it is communicated, not to Judah only, but to men of all nations; all which is owing to a greater effusion of the spirit, as it follows:

for they shall all know me, from the least of them unto the greatest of them, saith the Lord: not all mankind; but all the house of Israel, all the family of God, all the children of God being taught by him; not all alike, but all with the same kind of knowledge. This is frequently applied to the times of the Messiah by the Jews ⁿ:

for I will forgive their iniquity, and I will remember their sin no more; there was forgiveness of sin under the former covenant, but the blood of Christ was not then actually shed for it; it was held forth under types; and there was a remembrance of sin made every year; and saints had not such a clear and comfortable sight of pardon in common as now; and it was known and applied but to a few. This is the staple blessing of the covenant, and the evidence of all the rest.

Commentary -- Verse Notes / Footnotes

NET Notes: Jer 31:29

¹ tn This word only occurs here and in the parallel passage in Ezek 18:2 in the Qal stem and in Eccl 10:10 in the Piel stem. In the latter passage it refers to the bluntness of an ax that has not been sharpened. Here the idea is of the “bluntness” of the teeth, not from having ground them down due to the bitter taste of sour grapes but to the fact that they have lost their “edge,” “bite,” or “sharpness” because they are numb from the sour taste. For this meaning for the word see W. L. Holladay, Jeremiah (Hermeneia), 2:197.

sn This is a proverbial statement that is also found in Ezek 18:2. It served to articulate the complaint that the present generation was suffering for the accrued sins of their ancestors (cf. Lam 5:7) and that the Lord was hence unjust (Ezek 18:25, 29). However, Jeremiah had repeatedly warned his own generation that they were as guilty or even more so than their ancestors. The ancestors were indeed guilty of sin but the present generation had compounded the problem by their stubborn refusal to turn back to God despite repeated warnings from the prophets and hence God would withhold judgment no longer (cf. especially Jer 16:10-13 and compare Jer 7:24-34; 9:12-16 (9:11-15 HT); 11:1-13).

NET Notes: Jer 31:30

¹ sn The Lord answers their charge by stating that each person is responsible for his own sin and will himself bear the consequences. Ezek 18 has a more extended treatment of this and shows that this extends not just to the link between parents and children but between former behavior and future behavior of the same individual. To a certain extent the principle articulated here is anticipatory of the statement in v. 34 which refers to the forgiveness of former sins.

NET Notes: Jer 31:31

¹ tn Heb “Oracle of the Lord.”

² tn Or “a renewed covenant” (also in vv. 22-23).

³ tn Heb “the house of Israel and the house of Judah.”

NET Notes: Jer 31:32

¹ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

² tn Heb “fathers.”

sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

³ tn Heb “when I took them by the hand and led them out.”

⁴ tn Or “I was their master.” See the study note on 3:14.

sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

⁵ tn Heb “Oracle of the Lord.”

NET Notes: Jer 31:33

¹ tn Heb “with the house of Israel.” All commentators agree that the term here refers to both the whole nation which was divided into the house of Israel and the house of Judah in v. 30.

² tn Heb “after those days.” Commentators are generally agreed that this refers to the return from exile and the repopulation of the land referred to in vv. 27-28 and not to something subsequent to the time mentioned in v. 30. This is the sequencing that is also presupposed in other new covenant passages such as Deut 30:1-6; Ezek 11:17-20; 36:24-28.

³ tn Heb “Oracle of the Lord.”

⁴ tn Heb “‘But this is the covenant that I will make with the house of Israel after these days:’ says the Lord, ‘I will….’” The sentence has been reworded and restructured to avoid the awkwardness of the original style.

⁵ tn Heb “in their inward parts.” The Hebrew word here refers to the seat of the thoughts, emotions, and decisions (Jer 9:8 [9:7 HT]). It is essentially synonymous with “heart” in Hebrew psychological terms.

⁶ tn The words “and minds” is not in the text but is supplied in the translation to bring the English psychology more into line with the Hebrew where the “heart” is the center both of knowing/thinking/reflecting and deciding/willing.

sn Two contexts are relevant for understanding this statement. First is the context of the first or old covenant which was characterized by a law written on stone tablets (e.g., Exod 32:15-16; 34:1, 28; Deut 4:13; 5:22; 9:10) or in a “book” or “scroll” (Deut 31:9-13) which could be lost (cf. 2 Kgs 22:8), forgotten (Hos 4:6), ignored (Jer 6:19; Amos 4:2), or altered (Jer 8:8). Second is the context of the repeated fault that Jeremiah has found with their stubborn (3:17; 7:24; 9:14; 11:8; 13:10; 16:12; 18:12; 23:17), uncircumcised (4:4; 9:26), and desperately wicked hearts (4:4; 17:9). Radical changes were necessary to get the people to obey the law from the heart and not just pay superficial or lip service to it (3:10; 12:2). Deut 30:1-6; Ezek 11:17-20; 36:24-28 speak of these radical changes. The Lord will remove the “foreskin” of their heart and give them a circumcised heart, or take away their “stony” heart and give them a new heart. With this heart they will be able to obey his laws, statutes, ordinances, and commands (Deut 30:8; Ezek 11:20; 36:27). The new covenant does not entail a new law; it is the same law that Jeremiah has repeatedly accused them of rejecting or ignoring (6:19; 9:13; 16:11; 26:4; 44:10). What does change is their inner commitment to keep it. Jeremiah has already referred to this in Jer 24:7 and will refer to it again in Jer 32:39.

⁷ sn Compare Jer 24:7; 30:22; 31:1 and see the study note on 30:2.

NET Notes: Jer 31:34

¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

Geneva Bible: Jer 31:29

In those days they shall say no more, The fathers have ^{( g )} eaten a sour grape, and the children's teeth are set on edge.

^{( g )} The wicked used this proverb when they murmured against God's judgments pronounced by the prophets, saying that their fathers had committed the fault and that the children were punished, (Eze 18:2-3).

Geneva Bible: Jer 31:31

Behold, the days come, saith the LORD, that I will make a ^{( h )} new covenant with the house of Israel, and with the house of Judah:

^{( h )} Though the covenant of redemption made to the fathers and this which was given later seemed varied, yet they are all one and grounded on Jesus Christ, save that this is called new, because of the manifestation of Christ and the abundant graces of the Holy Spirit given to his Church under the gospel.

Geneva Bible: Jer 31:32

Not according to the covenant that I made with their fathers in the day [that] I took them by the hand to bring them out of the land of Egypt; which my covenant they ^{( i )} broke, although I was an husband to them, saith the LORD:

^{( i )} And so were the opportunity of their own divorcement through their infidelity, (Isa 50:1).

Geneva Bible: Jer 31:33

But this [shall be] the covenant that I will make with the house of Israel; After ^{( k )} those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people.

^{( k )} In the time of Christ, my law will instead of tables of stone be written in their hearts by my Holy Spirit, (Heb 8:10).

Geneva Bible: Jer 31:34

And they shall ^{( l )} teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them to the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more.

^{( l )} Under the kingdom of Christ there will be no one blinded with ignorance, but I will give them faith, and acknowledge God for remission of their sins and daily increase the same: so that it will not seem to come so much by the preaching of my ministers as by the instruction of my Holy Spirit, (Isa 54:13) but the full accomplishing of it is referred to the kingdom of Christ, when we will be joined with our head.

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 31:27-34

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

Matthew Henry: Jer 31:27-34

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

I. That the people of God shall become both numerous and prosperous. Israel and Judah shall be replenished both with men and cattle, as if they were sown with the seed of both, Jer 31:27. They shall increase and multiply like a field sown with corn; and this is the product of God's blessing (Jer 31:23), for whom God blessed, to them he said, Be fruitful. This should be a type of the wonderful increase of the gospel-church. God will build them, and plant them, Jer 31:28. He will watch over them to do them good; no opportunity shall be lost that may further their prosperity. Every thing for a long time had turned so much against them, and all occurrences did so transpire to ruin them, that it seemed as if God had watched over them to pluck up and to throw down; but now every thing that falls out shall happily fall in to strengthen and advance their interests. God will be as ready to comfort those that repent of their sins, and are humbled for them, as he is to punish those that continue in love with their sins, and are hardened in them.

II. That they shall be reckoned with no further for the sins of their fathers (Jer 31:29, Jer 31:30),: They shall say no more (they shall have no more occasion to say) that God visits the iniquity of the parents upon the children, which God had done in the captivity, for the sins of their ancestors came into the account against them, particularly those of Manasseh: this they had complained of as a hardship. Other scriptures justify God in this method of proceeding, and our Saviour tells the wicked Jews in his days that they should smart for their fathers' sins, because they persisted in them, Mat 23:35, Mat 23:36. But it is here promised that this severe dispensation with them should now be brought to an end, that God would proceed no further in his controversy with them for their fathers' sins, but remember for them his covenant with their fathers and do them good according to that covenant: They shall no more complain, as they have done, that the fathers have eaten sour grapes and the children's teeth are set on edge (which speaks something of an absurdity, and is an invidious reflection upon God's proceedings), but every one shall die for his own iniquity still; though God will cease to punish them in their national capacity, yet he will still reckon with particular persons that provoke him. Note, Public salvations will give no impunity, no security, to private sinners: still every man that eats the sour grapes shall have his teeth set on edge. Note, Those that eat forbidden fruit, how tempting soever it looks, will find it a sour grape, and it will set their teeth on edge; sooner or later they will feel from it and reflect upon it with bitterness. There is as direct a tendency in sin to make a man uneasy as there is in sour grapes to set the teeth on edge.

III. That God will renew his covenant with them, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Heb 8:8, Heb 8:9, etc.), where this whole passage is quoted as a summary of the covenant of grace made with believers in Jesus Christ. Observe, 1. Who the persons are with whom this covenant is made - with the house of Israel and Judah, with the gospel church, the Israel of God on which peace shall be (Gal 6:16), with the spiritual seed of believing Abraham and praying Jacob. Judah and Israel had been two separate kingdoms, but were united after their return, in the joint favours God bestowed upon them; so Jews and Gentiles were in the gospel church and covenant. 2. What is the nature of this covenant in general: it is a new covenant and not according to the covenant made with them when they came out of Egypt; not as if that made with them at Mount Sinai were a covenant of nature and innocency, such as was made with Adam in the day he was created; no, that was, for substance, a covenant of grace, but it was a dark dispensation of that covenant in comparison with this in gospel times. Sinners were saved by that covenant upon their repentance, and faith in a Messiah to come, whose blood, confirming that covenant, was typified by that of the legal sacrifices, Exo 24:7, Exo 24:8. Yet this may upon many accounts be called new, in comparison with that; the ordinances and promises are more spiritual and heavenly, and the discoveries much more clear. That covenant God made with them when he took them by the hand, as they had been blind, or lame, or weak, to lead them out of the land of Egypt, which covenant they broke. Observe, It was God that made this covenant, but it was the people that broke it; for our salvation is of God, but our sin and ruin are of ourselves. It was an aggravation of their breach of it that God was a husband to them, that he had espoused them to himself; it was a marriage-covenant that was between him and them, which they broke by idolatry, that spiritual adultery. It is a great aggravation of our treacherous departures from God that he has been a husband to us, a loving, tender, careful husband, faithful to us, and yet we false to him. 3. What are the particular articles of his covenant. They all contain spiritual blessings; not, "I will give them the land of Canaan and a numerous issue,"but, "I will give them pardon, and peace, and grace, good heads and good hearts."He promises, (1.) That he will incline them to their duty; I will put my law in their inward part and write it in their heart; not, I will give them a new law (as Mr. Gataker well observes), for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit as formerly it was written in the tables of stone. God writes his law in the hearts of all believers, makes it ready and familiar to them, at hand when they have occasion to use it, as that which is written in the heart, Pro 3:3. He makes them in care to observe it, for that which we are solicitous about is said to lie near our hearts. He works in them a disposition to obedience, a conformity of thought and affection to the rules of the divine law, as that of the copy to the original. This is here promised, and ought to be prayed for, that our duty may be done conscientiously and with delight. (2.) That he will take them into relation to himself: I will be their God, a God all-sufficient to them, and they shall be my people, a loyal obedient people to me. God's being to us a God is the summary of all happiness; heaven itself is no more, Heb 11:16; Rev 21:3. Our being to him a people may be taken either as the condition on our part (those and those only shall have God to be to them a God that are truly willing to engage themselves to be to him a people) or as a further branch of the promise that God will by his grace make us his people, a willing people, in the day of his power; and, whoever are his people, it is his grace that makes them so. (3.) That there shall be an abundance of the knowledge of God among all sorts of people, and this will have an influence upon all good: for those that rightly know God's name will seek him, and serve him, and put their trust in him (Jer 31:34): All shall know me; all shall be welcome to the knowledge of God and shall have the means of that knowledge; his ways shall be known upon earth, whereas, for many ages, in Judah only was God known. Many more shall know God than did in the Old Testament times, which among the Gentiles were times of ignorance, the true God being to them an unknown God. The things of God shall in gospel times be made more plain and intelligible, and level to the capacities of the meanest, than they were while Moses had a veil upon his face. There shall be such a general knowledge of God that there shall not be so much need as had formerly been of teaching. Some take it as a hyperbolical expression (and the dulness of the Jews needed such expressions to awaken them), designed only to show that the knowledge of God in gospel times should vastly exceed that knowledge of him which they had under the law. Or perhaps it intimates that in gospel times there shall be such great plenty of public preaching, statedly and constantly, by men authorized and appointed to preach the word in season and out of season, much beyond what was under the law, that there shall be less need than there was then of fraternal teaching, by a neighbour and a brother. The priests preached but now and then, and in the temple, and to a few in comparison; but now all shall or may know God by frequenting the assemblies of Christians, wherein, through all parts of the church, the good knowledge of God shall be taught. Some give this sense of it (Mr. Gataker mentions it), That many shall have such clearness of understanding in the things of God that they may seem rather to have been taught by some immediate irradiation than by any means of instruction. In short, the things of God shall by the gospel of Christ be brought to a clearer light than ever (2Ti 1:10), and the people of God shall by the grace of Christ be brought to a clearer sight of those things than ever, Eph 1:17, Eph 1:18. (4.) That, in order to all these blessings, sin shall be pardoned. This is made the reason of all the rest: For I will forgive their iniquity, will not impute that to them, nor deal with them according to the desert of that, will forgive and forget: I will remember their sin no more. It is sin that keeps good things from us, that stops the current of God's favours; let sin betaken away by pardoning mercy, and the obstruction is removed, and divine grace runs down like a river, like a mighty stream.

Keil-Delitzsch: Jer 31:29-30

The proverb, which Ezekiel also (Eze 18:2.) mentions and contends against, cannot mean, "The fathers have begun to eat sour grapes, but not till the teeth of their sons have become blunted by them" (Nägelsbach); the change of tense is against this, for, by the perfect אכלוּ and the imperfect תּקהינה , the blunting of the children's teeth is set down as a result of the fathers' eating. The proverb means, "Children atone for the misdeeds of their fathers," or "The sins of the fathers are visited on their innocent children." On this point, cf. the explanations given in Eze 18:2. "Then shall they no more say" is rightly explained by Hitzig to mean, "They shall have no more occasion to say." But the meaning of the words is not yet made plain by this; in particular, the question how we must understand Jer 31:30 is not settled. Graf, referring to Jer 23:7-8, supplies יאמרוּ after כּי־אם , and thus obtains the meaning, Then will they no more accuse God of unrighteousness, as in that wicked proverb, but they will perceive that every one has to suffer for his own guilt. Hitzig and Nägelsbach have declared against this insertion - the former with the remark that, in Jer 23:7-8, because both members of the sentence begin with protestations, the whole is clear, while here it is not so - the latter resting on the fact that the dropping of the proverb from current use certainly implies a correct knowledge of the righteousness of God, but one which is very elementary and merely negative; while, on the other hand, the whole connection of the passage now before us shows that it is intended to describe a period when the theocratic life is in a most flourishing condition. Then expositors take Jer 31:30 as the utterance of the prophet, and as embodying the notion that the average level of morality shall be so high at this future period, that only some sins will continue to be committed, and these as isolated exceptions to the rule. Taken all in all, Israel will be a holy people, in which the general spirit pervading them will repress the evil in some individuals, that would otherwise manifest itself. But we cannot imagine how these ideas can be supposed to be contained in the words, "Every man shall die for his own sins," etc. Jer 31:30 unquestionably contains the opposite of Jer 31:29. The proverb mentioned in Jer 31:29 involves the complaint against God, that in punishing sin He deals unjustly. According to this view, Jer 31:30 must contain the declaration that, in the future, the righteousness of God is to be revealed in the punishment of sins. As we have already remarked on Eze 18:3., the verse in question rather means, that after the re-establishment of Israel, the Lord will make known to His people His grace in so glorious a manner that the favoured ones will fully perceive the righteousness of His judgments. The experience of the unmerited love and compassion of the Lord softens the heart so much, that the favoured one no longer doubts the righteousness of the divine punishment. Such knowledge of true blessedness cannot be called elementary; rather, it implies a deep experience of divine grace and a great advance in the life of faith. Nor does the verse contain a judgment expressed by the prophet in opposition to that of his contemporaries, but it simply declares that the opinion contained in that current proverb shall no longer be accepted then, but the favoured people will recognise in the death of the sinner the punishment due to them for their own sin. Viewed in this manner, these verses prepare the way for the following announcement concerning the nature of the new covenant.

Keil-Delitzsch: Jer 31:31-40

The new covenant. - Jer 31:31. "Behold, days are coming, saith Jahveh, when I will make with the house of Israel and with the house of Judah a new covenant; Jer 31:32. Not like the covenant that I made with their fathers on the day when I laid hold of their hand to bring them out of the land of Egypt, which covenant of mine they broke, though I had married them to myself, saith Jahveh; Jer 31:33. But this is the covenant which I will make with the house of Israel after those days, saith Jahveh: I will put my law within them, and on their heart will I write it; and I will become to them a God, and they shall be to me a people. Jer 31:34. And they shall no more teach every man his neighbour and every man his brother, saying, Know ye Jahveh, for all of them shall know me, from the least of them to the greatest of them, saith Jahveh; for I will pardon their iniquity, and their sins will I remember no more. Jer 31:35. Thus saith Jahveh, [who] gives the sun for light by day, and the ordinances of the moon and stars for light by night, who rouses the sea so that its waves roar, Jahveh of hosts is His name: Jer 31:36. If these ordinances move away from before me, saith Jahveh, then also will the seed of Israel cease to be a people before me for ever. Jer 31:37. Thus saith Jahveh: If the heavens above can be measured, and the foundations of the earth below can be searched out, then will I also reject all the seed of Israel because of all that they have done, saith Jahveh. Jer 31:38. Behold, days come, saith Jahveh, when the city shall be built for Jahveh, from the tower of Hananeel unto the gate of the corner, Jer 31:39. And the measuring-line shall once more go out straight over the hill of Gareb, and turn round towards Goah. Jer 31:40. And all the valley of the corpses and of the ashes, and all the fields unto the valley of Kidron, unto the corner of the gate of the horses towards the east, [shall be] holiness to Jahveh; it shall not be plucked up nor pulled down again for ever.

The re-establishment of Israel reaches its completion in the making of a new covenant, according to which the law of God is written in the hearts of the people; thereby Israel becomes in truth the people of the Lord, and the knowledge of God founded on the experience of the forgiveness of sins is such that there is no further need of any external means like mutual teaching about God (Jer 31:31-34). This covenant is to endure for ever, like the unchangeable ordinances of nature (Jer 31:35-37); and in consequence of this, Jerusalem shall be guilt as the holy city of God, which shall never be destroyed again (Jer 31:38-40).

Jer 31:31-32

כּרת בּרית does not mean "to make an appointment," but "to conclude a covenant," to establish a relation of mutual duties and obligations. Every covenant which God concludes with men consists, on the side of God, in assurance of His favours and actual bestowal of them; these bind men to the keeping of the commands laid on them. The covenant which the Lord will make with all Israel in the future is called "a new covenant," as compared with that made with the fathers at Sinai, when the people were led out of Egypt; this latter is thus implicitly called the "old covenant." The words, "on the day when I took them by the hand," etc., must not be restricted, on the one side, to the day of the exodus from Egypt, nor, on the other, to the day when the covenant was solemnly made at Sinai; they rather refer to the whole time of the exodus, which did not reach its termination till the entrance into Canaan, though it culminated in the solemn admission of Israel, at Sinai, as the people of Jahveh; see on Jer 7:22. (On the punctuation of החזיקי , cf. Ewald, §238, d , Olshaus. Gramm . §191, f .) אשׁר is not a conjunction, " quod , because," but a relative pronoun, and must be combined with את־בּריתי , "which my covenant," i.e., which covenant of mine. "They" stands emphatically in contrast with "though I" in the following circumstantial clause, which literally means, "but I have married them to myself," or, "I was their husband." As to בּעלתּי , see on Jer 3:14. Hengstenberg wrongly takes the words as a promise, "but I will marry them to myself;" this view, however, is incompatible with the perfect, and the position of the words as a contrast with "they broke."

(Note: In the citation of this passage in Heb 8:8., the words are quoted according to the lxx version, κᾀγὼ ἠμέλησα αὐτῶν , although this translation is incorrect, because the apostle does not use these words in proving any point. These same words, moreover, have been rendered by the lxx, in Jer 3:14, ἐγὼ κατακυριεύσω ὑμῶν .)

The two closely connected expressions indicate why a new covenant was necessary; there is no formal statement, however, of the reason, which is merely given in a subordinate and appended clause. For the proper reason why a new covenant is made is not that the people have broken the old one, but that, though Jahveh had united Israel to Himself, they have broken the covenant and thereby rendered it necessary to make a new one. God the Lord, in virtue of His unchangeable faithfulness, would not alter the relation He had Himself established in His love, but simply found it anew in a way which obviated the breaking of the covenant by Israel. For it was a defect connected with the covenant made with Israel at Sinai, that it could be broken on their part. This defect is not to exist in the new covenant which God will make in after times. The expression "after those (not these ) days" is remarkable; ההם is not the same as האלּה , and yet the days meant can only be the "coming days;" accordingly, it is "those days" (as in Jer 31:29) that are to be expected. The expression "after these days" is inexact, and probably owes its origin to the idea contained in the phrase "in the end of the days" ( בּאחרית , cf. Jer 23:20).

Jer 31:33-37

The character of the new covenant: "I (Jahveh) give (will put) my law within them, and write it upon their heart." בּקרבּם is the opposite of נתן לפניהם , which is constantly used of the Sinaitic law, cf. Jer 9:12; Deu 4:8; Deu 11:32; 1Ki 9:6; and the "writing on the heart" is opposed to writing on the tables of stone, Exo 31:18, cf. Jer 32:15., Jer 34:8, Deu 4:13; Deu 9:11; Deu 10:4, etc. The difference, therefore, between the old and the new covenants consists in this, that in the old the law was laid before the people that they might accept it and follow it, receiving it into their hearts, as the copy of what God not merely required of men, but offered and vouchsafed to them for their happiness; while in the new it is put within, implanted into the heart and soul by the Spirit of God, and becomes the animating life-principle, 2Co 3:3. The law of the Lord thus forms, in the old as well as in the new covenant, the kernel and essence of the relation instituted between the Lord and His people; and the difference between the two consists merely in this, that the will of God as expressed in the law under the old covenant was presented externally to the people, while under the new covenant it is to become an internal principle of life. Now, even in the old covenant, we not only find that Israel is urged to receive the law of the Lord his God into his heart, - to make the law presented to him from without the property of his heart, as it were, - but even Moses, we also find, promises that God will circumcise the heart of the people, that they may love God the Lord with all their heart and all their soul (Deu 30:6). But this circumcision of heart and this love of God with the whole soul, which are repeatedly required in the law (Deu 6:5; Deu 10:12, Deu 10:16), are impossibilities, unless the law be received into the heart. It thus appears that the difference between the old and the new covenants must be reduced to this, that what was commanded and applied to the heart in the old is given in the new, and the new is but the completion of the old covenant. This is, indeed, the true relation between them, as is clearly shown by the fact, that the essential element of the new covenant, "I will be their God, and they shall be my people," was set forth as the object of the old; cf. Lev 26:12 with Exo 29:45. Nevertheless the difference is not merely one of degree, but one of kind. The demands of the law, "Keep the commandments of your God," "Be ye holy as the Lord your God is holy," cannot be fulfilled by sinful man. Even when he strives most earnestly to keep the commands of the law, he cannot satisfy its requirements. The law, with its rigid demands, can only humble the sinner, and make him beseech God to blot out his sin and create in him a clean heart (Psa 51:11.); it can only awaken him to the perception of sin, but cannot blot it out. It is God who must forgive this, and by forgiving it, write His will on the heart. The forgiveness of sin, accordingly, is mentioned, Jer 31:34, at the latter part of the promise, as the basis of the new covenant. But the forgiveness of sins is a work of grace which annuls the demand of the law against men. In the old covenant, the law with its requirements is the impelling force; in the new covenant, the grace shown in the forgiveness of sins is the aiding power by which man attains that common life with God which the law sets before him as the great problem of life. It is in this that the qualitative difference between the old and the new covenants consists. The object which both set before men for attainment is the same, but the means of attaining it are different in each. In the old covenant are found commandment and requirement; in the new, grace and giving. Certainly, even under the old covenant, God bestowed on the people of Israel grace and the forgiveness of sins, and, by the institution of sacrifice, had opened up a way of access by which men might approach Him and rejoice in His gracious gifts; His Spirit, moreover, produced in the heart of the godly ones the feeling that their sins were forgiven, and that they were favoured of God. But even this institution and this working of the Holy Spirit on and in the heart, was no more than a shadow and prefiguration of what is actually offered and vouchsafed under the new covenant, Heb 10:1. The sacrifices of the old covenant are but prefigurations of the true atoning-offering of Christ, by which the sins of the whole world are atoned for and blotted out.

In Jer 31:34 are unfolded the results of God's putting His law in the heart. The knowledge of the Lord will then no longer be communicated by the outward teaching of every man to his fellow, but all, small and great, will be enlightened and taught by the Spirit of God (Isa 54:13) to know the Lord; cf. Joe 3:1., Isa 11:9. These words do not imply that, under the new covenant, "the office of the teacher of religion must cease" (Hitzig); and as little is "disparity in the imparting of the knowledge of God silently excluded" in Jer 31:33. The meaning simply is this, that the knowledge of God will then no longer be dependent on the communication and instruction of man. The knowledge of Jahveh, of which the prophet speaks, is not the theoretic knowledge which is imparted and acquired by means of religious instruction; it is rather knowledge of divine grace based upon the inward experience of the heart, which knowledge the Holy Spirit works in the heart by assuring the sinner that he has indeed been adopted as a son of God through the forgiveness of his sins. This knowledge, as being an inward experience of grace, does not exclude religious instruction, but rather tacitly implies that there is intimation given of God's desire to save and of His purpose of grace. The correct understanding of the words results from a right perception of the contrast involved in them, viz., that under the old covenant the knowledge of the Lord was connected with the mediation of priests and prophets. Just as, at Sinai, the sinful people could not endure that the Lord should address them directly, but retreated, terrified by the awful manifestation of the Lord on the mountain, and said entreatingly to Moses, "Speak thou with us and we will hear, but let not God speak with us, lest we die" (Exo 20:15); so, under the old covenant economy generally, access to the Lord was denied to individuals, and His grace was only obtained by the intervention of human mediators. This state of matters has been abolished under the new covenant, inasmuch as the favoured sinner is placed in immediate relation to God by the Holy Spirit. Heb 4:16; Eph 3:12.

In order to give good security that the promise of a new covenant would be fulfilled, the Lord, in Jer 31:35., points to the everlasting duration of the arrangements of nature, and declares that, if this order of nature were to cease, then Israel also would cease to be a people before Him; i.e., the continuance of Israel as the people of God shall be like the laws of nature. Thus the eternal duration of the new covenant is implicitly declared. Hengstenberg contests the common view of Jer 31:35 and Jer 31:36, according to which the reference is to the firm, unchangeable continuance of God's laws in nature, which everything must obey; and he is of opinion that, in Jer 31:35, it is merely the omnipotence of God that is spoken of, that this proves He is God and not man, and that there is thus formed a basis for the statement set forth in Jer 31:35, so full of comfort for the doubting covenant people; that God does not life, that He can never repent of His covenant and His promises. But the arguments adduced for this, and against the common view, are not decisive. The expression "stirring the sea, so that its waves roar," certainly serves in the original passage, Isa 51:15, from which Jeremiah has taken it, to bring the divine omnipotence into prominence; but it does not follow from this that here also it is merely the omnipotence of God that is pointed out. Although, in rousing the sea, "no definite rule that we can perceive is observed, no uninterrupted return," yet it is repeated according to the unchangeable ordinance of God, though not every day, like the rising and setting of the heavenly bodies. And in Jer 31:35, under the expression "these ordinances" are comprehended the rousing of the sea as well as the movements of the moon and stars; further, the departure, i.e., the cessation, of these natural phenomena is mentioned as impossible, to signify that Israel cannot cease to exist as a people; hence the emphasis laid on the immutability of these ordinances of nature. Considered in itself, the putting of the sun for a light by day, and the appointment of the moon and stars for a light by night, are works of the almighty power of God, just as the sea is roused so that its waves roar; but, that these phenomena never cease, but always recur as long as the present world lasts, is a proof of the immutability of these works of the omnipotence of God, and it is this point alone which here receives consideration. "The ordinances of the moon and of the stars" mean the established arrangements as regards the phases of the moon, and the rising and setting of the different stars. "From being a nation before me" declares not merely the continuance of Israel as a nation, so that they shall not disappear from the earth, just as so many others perish in the course of ages, but also their continuance before Jahveh, i.e., as His chosen people; cf. Jer 30:20. - This positive promise regarding the continuance of Israel is confirmed by a second simile, in Jer 31:37, which declares the impossibility of rejection. The measurement of the heavens and the searching of the foundations, i.e., of the inmost depths, of the earth, is regarded as an impossibility. God will not reject the whole seed of Israel: here כּל is to be attentively considered. As Hengstenberg correctly remarks, the hypocrites are deprived of the comfort which they could draw from these promises. Since the posterity of Israel are not all rejected, the rejection of the dead members of the people, i.e., unbelievers, is not thereby excluded, but included. That the whole cannot perish "is no bolster for the sin of any single person." The prophet adds: "because of all that they have done," i.e., because of their sins, their apostasy from God, in order to keep believing ones from despair on account of the greatness of their sins. On this, Calvin makes the appropriate remark: Consulto propheta hic proponit scelera populi, ut sciamus superiorem fore Dei clementiam, nec congeriem tot malorum fore obstaculo, quominus Deus ignoscat . If we keep before our mind these points in the promise contained in this verse, we shall not, like Graf, find in Jer 31:37 merely a tame repetition of what has already been said, and be inclined to take the verse as a superfluous marginal gloss.

(Note: Hitzig even thinks that, "because the style and the use of language betoken the second Isaiah, and the order of both strophes is reversed in the lxx (i.e., Jer 31:37 stands before Jer 31:35.), Jer 31:35, Jer 31:36 may have stood in the margin at the beginning of the genuine portion in Jer 31:27-34, and Jer 31:37, on the other hand, in the margin at Jer 31:34." But, that the verses, although they present reminiscences of the second Isaiah, do not quite prove that the language is his, has already been made sufficiently evident by Graf, who points out that, in the second Isaiah, המה is nowhere used of the roaring of the sea, nor do we meet with חקּות and חקּים , ישׁבּתוּ מהיות , כּל־היּמים , nor again הקר in the Niphal, or מוסדי ארץ (but מוסדות in Isa 40:21); other expressions are not peculiar to the second Isaiah, since they also occur in other writings. - But the transposition of the verses in the lxx, in view of the arbitrary treatment of the text of Jeremiah in that version, cannot be made to prove anything whatever.)

Jer 31:38-39

Then shall Jerusalem be built up as a holy city of God, and be no more destroyed. After ימים , the Masoretic text wants בּאים , which is supplied in the Qeri . Hengstenberg is of opinion that the expression was abbreviated here, inasmuch as it has already occurred before, several times, in its full form (Jer 31:27 and Jer 31:31); but Jeremiah does not usually abbreviate when he repeats an expression, and באים has perhaps been dropped merely through an error in transcription. "The city shall be built for Jahveh," so that it thenceforth belongs to Him, is consecrated to Him. The extent of the new city is described as being "from the tower of Hananeel to the gate of the corner." The tower of Hananeel, according to Neh 3:1 and Zec 4:10, was situated on the north-east corner of the city wall; the gate of the corner was at the north-west corner of the city, to the north or north-west of the present "Jaffa Gate;" see on 2Ki 14:13; 2Ch 26:9; cf. Zec 14:10. This account thus briefly describes the whole north side. Jer 31:39. The measuring-line ( קוה as found here, 1Ki 7:23 and Zec 1:16, is the original form, afterwards shortened into קו , the Qeri ) further goes out נגדּו , "before itself," i.e., straight out over the hill Gareb. על does not mean "away towards, or on" (Hitzig); nor is the true reading עד , "as far as, even to," which is met with in several codices: the correct rendering is "away over," so that a part, at least, of the hill was included within the city bounds. "And turns towards Goah." These two places last named are unknown. From the context of the passage only this much is clear, that both of them were situated on the west of the city; for the starting-point of the line spoken of is in the north-west, and the valley of Ben-hinnom joins in at the end of it, in the south, Jer 31:40. גּרב means "itching," for גּרב in Lev 21:20; Lev 22:22 means "the itch;" in Arabic also "the leprosy." From this, many expositors infer that the hill Gareb was the hill where lepers were obliged to dwell by themselves, outside the city. This supposition is probable; there is no truth, however, in the assumption of Schleussner, Krafft ( Topogr. von Jerus . S. 158), Hitzig, and Hengstenberg, that the hill Bezetha, included within the city bounds by the third wall of Agrippa, is the one meant; for the line described in Jer 31:39 is not to be sought for on the north side of the city. With Graf, we look for the hill Gareb on the mount which lies westward from the valley of Ben-hinnom and at the end of the valley of Rephaim, towards the north (Jos 15:8; Jos 18:16), so that it is likely we must consider it to be identical with "the top of the mountain" mentioned in these passages. This mountain is the rocky ridge which bounds the valley of Ben-hinnom on the west, and stretches northwards, on the west side of the valley of Gihon and the Lower Pool ( Birket es Sultân ), to near the high road to Jaffa, where it turns off towards the west on the under (i.e., south) side of the Upper Pool ( Birket el Mamilla ); see on Jos 15:8. It is not, as Thenius supposes ( Jerusalem before the Exile , an appendix to his commentary on the Books of Kings), the bare rocky hill situated on the north, and overhanging the Upper Pool; on this view, Goah could only be the steep descent from the plateau into the valley of Kidron, opposite this hill, towards the east. Regarding Goah, only this much can be said with certainty, that the supposition, made by Vitringa and Hengstenberg, of a connection between the name and Golgotha, is untenable; lexical considerations and facts are all against it. Golgotha was situated in the north-west: Goah must be sought for south-west from Jerusalem. The translation of the Chaldee, "cattle-pond," is a mere inference from גּעה , "to bellow." But, in spite of the uncertainty experienced in determining the positions of the hill Gareb and Goah, this much is evident from the verse before us, that the city, which is thus to be built anew, will extend to the west beyond the space occupied by old Jerusalem, and include within it districts or spots which lay outside old (i.e., pre-and post-exile) Jerusalem, and which had been divided off from the city, as unclean places.

Jer 31:40

In Jer 31:40, without any change of construction, the southern border is described. "The whole valley of the corpses and of the ashes...shall be holy to Jahveh," i.e., be included within the space occupied by the new city. By "the valley of the corpses and of the ashes" expositors generally and rightly understand the valley of Ben-hinnom ( פּגרים are the carcases of animals that have been killed, and of men who have been slain through some judgment of God and been left unburied). Jeremiah applies this name to the valley, because, in consequence of the pollution by Josiah of the place where the abominations had been offered to Moloch (2Ki 23:10), it had become a sort of slaughtering-place or tan-yard for the city. According to Lev 6:3, דּשׁן means the ashes of the burnt-offerings consumed on the altar. According to Lev 4:12 and Lev 6:4, these were to be carried from the ash-heap near the altar, out of the city, to a clean place; but they might also be considered as the gross deposit of the sacrifices, and thus as unclean. Hence also it came to pass that all the sweepings of the temple were probably brought to this place where the ashes were, which thus became still more unclean. Instead of השּׁרמות , the Qeri requires השּׁדמות , and, in fact, the former word may not be very different from שׁדמות קדרון , 2Ki 23:4, whither Josiah caused all the instruments used in idolatrous worship to be brought and burned. But it is improbable that שׁרמות is a mere error in transcription for שׁדמות . The former word is found nowhere else; not even does the verb שׁרם occur. The latter noun, which is quite well known, could not readily be written by mistake for the former; and even if such an error had been committed, it would not have gained admission into all the MSS, so that even the lxx should have that reading, and give the word as ̓Ασαρημώθ , in Greek characters. We must, then, consider שׁרמות as the correct reading, and derive the word from Arab. srm , or s]rm , or s[rm , "to cut off, cut to pieces," in the sense of "ravines, hollows" (Arab. s]arm ), or loca abscissa , places cut off or shut out from the holy city. "Unto the brook of Kidron," into which the valley of Ben-hinnom opens towards the east, "unto the corner of the horse-gate towards the east." The horse-gate stood on the site of the modern "Dung-gate" ( Ba=b el Mogha=riebh ), in the wall which ran along from the south-east end of Zion to the western border of Ophel (see on Neh 3:28), so that, in this verse before us, it is the south and south-eastern boundaries of the city that are given; and only the length of the eastern side, which enclosed the temple area, on to the north-eastern corner, has been left without mention, because the valley of the Kidron here formed a strong boundary.

The extent of the new city, as here given, does not much surpass that of old Jerusalem. Only in the west and south are tracts to be included within the city, and such tracts, too, as had formerly been excluded from the old city, as unclean places. Jeremiah accordingly announces, not merely that there will be a considerable increase in the size of Jerusalem, but that the whole city shall be holy to the Lord, the unclean places in its vicinity shall disappear, and be transformed into hallowed places of the new city. As being sacred to the Lord, the city shall no more be destroyed.

From this description of Jerusalem which is to be built anew, so that the whole city, including the unclean places now outside of it, shall be holy, or a sanctuary of the Lord, it is very evident that this prophecy does not refer to the rebuilding of Jerusalem after the exile, but, under the figure of Jerusalem, as the centre of the kingdom of God under the Old Testament, announces the erection of a more spiritual kingdom of God in the Messianic age. The earthly Jerusalem was a holy city only in so far as the sanctuary of the Lord, the temple, had been built in it. Jeremiah makes no mention of the rebuilding of the temple, although he had prophesied the destruction, not only of the city, but also of the temple. But he represents the new city as being, in its whole extent, the sanctuary of the Lord, which the temple only had been, in ancient Jerusalem. Cf. as a substantial parallel, Zec 14:10-11. - The erection of Jerusalem into a city, within whose walls there shall be nothing unholy, implies the vanquishment of sin, from which all impurity proceeds; it is also the ripe fruit of the forgiveness of sins, in which the new covenant, which the Lord will make with His people in the days to come, consists and culminates. This prophecy, then, reaches on to the time when the kingdom of God shall have been perfected: it contains, under an old Testament dress, the outlines of the image of the heavenly Jerusalem, which the seer perceives at Patmos in its full glory. This image of the new Jerusalem thus forms a very suitable conclusion to this prophecy regarding the restoration of Israel, which, although it begins with the deliverance of the covenant people from their exile, is yet thoroughly Messianic. Though clothed in an Old Testament dress, it does not implicitly declare that Israel shall be brought back to their native land during the period extending from the time of Cyrus to that of Christ; but, taking this interval as its stand-point, it combines in one view both the deliverance from the exile and the redemption by the Messiah, and not merely announces the formation of the new covenant in its beginnings, when the Christian Church was founded, but at the same time points to the completion of the kingdom of God under the new covenant, in order to show the whole extent of the salvation which the Lord will prepare for His people who return to Him. If these last verses have not made the impression on Graf's mind, that they could well have formed the original conclusion to the prophecy which precedes, the reason lies simply in the theological inability of their expositor to get to the bottom of the sacred writings.

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 31:27-30

Future fruitfulness 31:27-30

31:27 Days would come when the Lord would fill the Promised Land with people and animals once again. The land had become desolate because of the exiles.

31:28 As Yahweh directed the breaking down of His nation, so He would oversee its building up.

31:29-30 In that time of future blessing people would no longer repeat a popular proverb that said that the children were bearing the consequences of their fathers' sins. This proverb expressed a popular misconception (cf. Deut. 24:16; Ezek. 18:25). It blamed present trouble on past ancestors inordinately. In that day everyone would bear the consequences of his own actions. Justice would be obvious then whereas at present it did not seem to be operating. Whereas people do suffer for the sins of their ancestors to a limited extent (corporate responsibility), they much more consistently suffer for their own sins (individual responsibility).

Constable: Jer 31:31-34

The New Covenant 31:31-34

Many commentators believe that Jeremiah's revelation of the New Covenant was his greatest theological contribution. They view it as the high point of the book, the climax of the prophet's teaching.

"The prophecy of Jeremiah marks a watershed in Hebrew religious and cultic life. From this point onwards there is a significant divergence between what has obtained in the past and what will characterize the future religious observances of Israel."⁴¹⁰

31:31 In the future the Lord would make a new covenant with all the Israelites, specifically the Israelites who had inhabited the Northern Kingdom and those who had inhabited the Southern Kingdom (cf. 32:40; Ezek. 37:26; Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8-9:28).⁴¹¹

"The short passage which develops from the simple announcement in this verse is one of the most important in the book of Jeremiah. Indeed it represents one of the deepest insights in the whole OT."⁴¹²

31:32 This New Covenant would be different from the Mosaic Covenant, which the Israelites consistently and inevitably broke in spite of Yahweh's faithful commitment to them. They had worshipped Baal (Heb. ba'al) even though Yahweh had been a faithful husband (Heb. ba'al) to them.

31:33 Instead of God's law being external to them, the Lord would write it on their heart (i.e., mind and will; cf. 17:1). He would do something for them that they could not do for themselves (cf. Deut. 30:5-6). Writing on the heart suggests the removal of written documents and merely human mediators. Having the Lord's word in the heart prevents sin and fosters obedience (cf. Deut. 11:18; Ps. 40:8; 119:11).

"It will become part of the nature of God's people; it will be instinctive. The core of the new covenant is God's gift of a new heart (cf. Ezek 36:25-27). Herein lies the sufficient motivation for obeying God's law."⁴¹³

God would also enter into intimate relationship with His people as His covenant partners (cf. 7:23; 11:4; 24:7; 30:22; 31:1; 32:38; Deut. 31; Ezek. 11:20; 36:28). The old Mosaic Covenant being broken, a new relationship would begin.

"If the sheer grace of God's election of Israel as covenant partner was apparent in the first covenant making, how much more so in this promise following their history of unfaithfulness and rebellion (v 32)."⁴¹⁴

Notice that Jeremiah revealed nothing about human responsibility under the New Covenant. That would come later with the teachings of Jesus Christ and the apostles.

31:34 All the Israelites, from the least to the greatest, would also know the Lord intimately, without having to be exhorted to do so.

"The verb know here probably carries its most profound connotation, the intimate personal knowledge which arises between two persons who are committed wholly to one another in a relationship that touches mind, emotion, and will. In such a relationship the past is forgiven and forgotten."⁴¹⁵

They would know Him in this intimate way because He would forgive their sins and not bring them to memory or judgment any more. True forgiveness, in contrast to the covering of sin that the Old Covenant sacrifices provided, would make intimacy with God possible.

"The old covenant spoke of a great physical deliverance from Egypt through the blood of lambs and the power of God; the new covenant proclaims a great spiritual deliverance from sin and death through the efficacious blood of the Lamb of God and the power of God. The Passover Feast memorialized the first; the Lord's Supper memorializes the second."⁴¹⁶

There are three basic views concerning the identity of the people with whom God would make this new covenant and when He would make it. One view is that God will make it with Israel alone when He resumes dealing with that nation as formerly, namely, in the Millennium (cf. Rom. 11). Another view is that God made it with the church alone, which advocates of this view (i.e., covenant theologians) say replaces Israel in God's plans, and he made it at the Cross. A third view is that God made it with Israel at the Cross, and the church somehow enters into its blessings.

I hold the third of these views. It seems to me that God made the New Covenant with Israel when Jesus Christ died on the cross (Luke 22:20). The church now operates under this covenant (1 Cor. 11:25; 2 Cor. 3:1-14; Heb. 8:8-12; 10:16-17).⁴¹⁷ However, Israel will enter into the blessings of this covenant, which God promised her, at the time of Israel's restoration, namely, at the second coming of Christ.⁴¹⁸

This arrangement resembles one that is possible to set up in a Charitable Lead Unit Trust under the Internal Revenue Code of the United States. Suppose there was a vastly wealthy and generous philanthropist of the magnitude of a Bill Gates. As he prepared his will he bequeathed millions of dollars to various charitable causes that would benefit millions of people all over the world when he died. He also wrote into his will that when his only son reached the age of 21 he would inherit billions of dollars. When this man died, his son was only five years old, so for 16 years he did not enter into his father's inheritance. However as soon as the philanthropist died the millions of dollars he had bequeathed to charity went to work immediately to help many people.

This illustration shows how the church enters into the blessings of the New Covenant. When Christ established the Lord's Supper it was as though He notarized His will; it became official then. The will is the New Covenant. When He died His "estate" became available to those He chose to profit from it. Soon many people around the world, Jews and Gentiles in the church, began to benefit from the blessings of His death. However God's chosen people, His son Israel, will not enter into his unique inheritance until the appointed time, namely, the Millennium. Blessings for the church began almost immediately after Christ's death. Blessings for Israel will not begin until God's appointed time arrives.

Which blessings of the New Covenant does the church enjoy now and which are for Israel in the future? There are four promises in verses 33 and 34. The promise of having God's law written on the heart has been fulfilled to a limited extent. Christians do have an innate desire to please God because of the indwelling Holy Spirit's ministry, but we do not have the innate understanding of God's will that God promised here. Second, we have a unique covenant relationship with God as Christians, but it is not the same covenant relationship that God promised the Israelites here. Third, all Christians know the Lord to some degree of intimacy now, but we do not all have the depth of relationship with God that He promised the Israelites here. We still need teaching and teachers, but this will not be the case for Israel in the future. Fourth, Christians enjoy the complete forgiveness of sins, as the Israelites will in the future. So I would say we enjoy all these blessings to some extent, but not to the extent Israel will enjoy them in the future. We may enjoy the last promise just as the restored Israelites will. As the return from exile was a partial fulfillment of the promises of restoration, so the church's enjoyment of these blessings are only a partial fulfillment of what God promised Israel.⁴¹⁹

The New Covenant is a branch of the Abrahamic Covenant. In the Abrahamic Covenant, God promised Abraham a piece of real estate for his descendants, an incalculable number of descendants, and blessing for his descendants and for all people through his descendants (Gen. 12:1-7; et al.). Deuteronomy 29-30, sometimes called the Palestinian Covenant, gave more information about the land God had promised to Abraham. The Davidic Covenant gave more information about God's promises regarding descendants (2 Sam. 7). The New Covenant revealed the particulars of the promised blessing (Jer. 31). Each of these later covenants relates to the Abrahamic Covenant organically; each is an outgrowth of it in the progress of revelation. In contrast, the Mosaic (Old) Covenant does not relate organically but "was added" (Gal. 3:19) to explain how the Israelites could maximize the benefits God had promised in the Abrahamic Covenant. Consequently when God terminated the Old Covenant it did not eliminate anything He had promised in the Abrahamic, "Palestinian," Davidic, or New Covenants.

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.

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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

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Copyright 2003 by Thomas L. Constable

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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.