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Text -- Jeremiah 31:3 (NET)

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Context
31:3 In a far-off land the Lord will manifest himself to them. He will say to them, ‘I have loved you with an everlasting love. That is why I have continued to be faithful to you.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Regeneration | Perseverance of the saints | JEREMIAH (2) | God | GOD, 2 | Ephraim | more
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Word/Phrase Notes
JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Jer 31:3 - -- Israel gratefully acknowledges in reply God's past grace; but at the same time tacitly implies by the expression "of old," that God does not appear to...

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

JFB: Jer 31:3 - -- (Hos 11:4). Rather, "I have drawn out continually My loving kindness toward thee." So Psa 36:10, "Continue (Margin, 'Draw out at length') Thy loving ...

(Hos 11:4). Rather, "I have drawn out continually My loving kindness toward thee." So Psa 36:10, "Continue (Margin, 'Draw out at length') Thy loving kindness." By virtue of My everlasting love I will still extend My loving kindness to thee. So Isa 44:21, "O Israel, thou shalt not be forgotten of Me."

Clarke: Jer 31:3 - -- I have loved thee with an everlasting love - ואהבת עולם אהבתיך veahabath olam ahabtich , "and with the old love I have loved thee.""...

I have loved thee with an everlasting love - ואהבת עולם אהבתיך veahabath olam ahabtich , "and with the old love I have loved thee.""Also, with a love of long standing have I loved thee."- Blayney. "But I love thee always."- Dahler. I still bear to the Jewish people that love which I showed to their fathers in Egypt, in the wilderness, and in the promised land. Can it be supposed, by any person seriously considering the context, that these words are spoken of God’ s decree of election in behalf of the Jews? Those who make it such, act most injudiciously on their own principle; for, how few of the Jews have ever given evidence that they were the children of God, from their restoration from Babylon to the present day! The words refer simply to their state as a people, most wondrously preserved by the providence and mercy of God, as a standing proof of the Divine authority of the Scriptures, and as an evidence of God’ s displeasure against sin

Clarke: Jer 31:3 - -- Therefore with loving-kindness have I drawn thee - "Therefore have I lengthened out mercy to thee."- Blayney C’ est pourquoi je t’ ai con...

Therefore with loving-kindness have I drawn thee - "Therefore have I lengthened out mercy to thee."- Blayney

C’ est pourquoi je t’ ai conserve ma grace

Dahler

"Therefore I have preserved my grace to thee.

The exiles, who had not for a long time received any proofs of the Divine protection, are represented as deploring their state; but God answers, that though this may seem to be the case, he has always loved them; and this continued love he will show by bringing them out of their captivity. However creeds may fare, this is the sense of the passage; all the context proves this.

Calvin: Jer 31:3 - -- The last part is commonly rendered, “I have therefore drawn thee in mercy;” but the sense is frigid and unsuitable. I therefore doubt not but tha...

The last part is commonly rendered, “I have therefore drawn thee in mercy;” but the sense is frigid and unsuitable. I therefore doubt not but that he, on the contrary, means, that the mercy of God would not be evanescent, but would follow the people from year to year in all ages. At the beginning of the verse the Prophet introduces the Jews as making a clamor, as the unbelieving are wont to do, who, while they reject the favor of God, yet wish to appear to do so with some reason. Then, in the first place, is narrated the blasphemy of the people. These impious and diabolical words were no doubt everywhere heard at that time, “He! God has appeared to us, but it was a long while ago:” as profane men say at this day, when we bring forward examples of God’s favor from the Law or from the Prophets, or from the Gospel, He! c’est du temps jadis. Thus, they facetiously deride whatever God has at any time testified in his word, as though it were obsolete, because it is ancient. It is the same when we announce any terrors according to ancient examples, “He! it happened formerly, but a long time ago.” They then always return to that impious common saying, Le temps jadis. And the same thing Jeremiah meant to express here, At a remote time Jehovah appeared to us; that is, “Thou indeed speakest in high terms of the redemption by which the fathers were liberated, but what is that to us? why dost not thou rather shew us plainly what God intends to do? and why dost thou not bring forward some ground for present joy? why dost thou not really prove that God is propitious to us? but thou speakest of the ancient deliverance, while that narrative is now as it were obsolete.”

We hence see, that men have been always from the beginning ungrateful to God; for as far as they could, they buried the kind acts of God; nor by this only was their impiety discovered, but because they treated with scorn all ancient histories, which have yet been preserved for us, in order that our salvation might be promoted.

“Whatsoever is written,” says Paul, “has been written for our instruction, that through the patience and the consolation of the Scripture we might have hope.” (Rom 15:4)

He there shews that we are to learn patience from the examples contained in the Scripture, and that we have there a ground for strong consolation, so that we may cherish hope until God delivers us from all miseries. But what say the profane?” He, thou tellest us what has been written, but this is remote from us, and through length of time has vanished away: what is antiquity to us?” But though the Jews used this sacrilegious language, let us yet learn to embrace whatever is set before us in Scripture, while God invites us to hope for mercy, and at the same time exhorts us to patience; nor let this blasphemy ever fall from our mouths; nay, let not this thought ever creep into our hearts, “God appeared a long while ago.” Let us then abominate the ingratitude of those who would have God to be always present, and yet pay no regard to his ancient benefits.

Hence the Prophet answers, But, etc.: the copulative ו is here an adversative, as though he had said, Nay, or Yea, for it may also be taken for גם , gam, “Yea, I have loved thee with perpetual love.” Then God answers the ungodly, and shews, that he having become once the liberator of his people, did not undertake this office through a momentary impulse, but because he had so promised to Abraham, and had adopted the people. Since then God’s covenant was perpetual, he thus refutes here the impious calumny, that God acted bountifully only for a moment towards his people, and had regard only once for their miseries, so as to help them. Yea, he says, I have loved thee with perpetual love God then here shews, that the redemption, by which he had exhibited a remarkable proof of his mercy, was founded on the gratuitous adoption which was not for one year, but perpetual in its duration. We thus see that he reproves the detestable blasphemy of the people, and intimates that adoption was the cause of their redemption.

And this passage ought to be carefully noticed: for these false imaginations come immediately to our minds, when we read or hear how God had in various ways and degrees been merciful towards his people, “He! that happened formerly, but we know not whether God’s purpose remains the same; he, indeed, conferred this favor on his ancient people, but we know not whether the same can or will be extended to us.” Thus the devil, by his craft, suggests to us these false imaginations, which impede the flow of God’s favor, that it may not come to us. So the grace of God is stopped in its course, when we thus separate ourselves from the fathers, and from all his servants towards whom he has been so merciful. It is, therefore, a doctrine especially useful, when the Prophet shews, that whatever blessings God has at any time conferred on his ancient people, they ought to be ascribed to his gratuitous covenant, and that that covenant is eternal: and hence there is no doubt but that God is at this day prepared to secure the salvation of all the godly; for he remains ever the same, and never changes; and he would also have his fidelity and constancy to shine forth in the covenant which he has made with his Church. Since, then, the covenant of God is inviolable and cannot fail, even were heaven and earth brought into confusion, we ought to feel assured that God will ever be a deliverer to us: how so? because his covenant remains the same; and, therefore, his power to deliver us will remain the same. This is the use we ought to make of this clause.

A confirmation afterwards follows, Therefore have I prolonged towards thee my mercy I have already said, that this clause is otherwise rendered and explained. But nothing can be more diluted when we read thus, “I have drawn thee in mercy.” What has this to do with the perpetuity or the continued course and progress of love? But the other meaning is very suitable, that God would prolong his mercy to Israel. There is understood only one letter, but this does not interfere with the sense; and such forms of speech are elsewhere often found, he then says, that as he had embraced Israel with perpetual love, he had, therefore, drawn out or extended his mercy; for from the time he delivered his people from the tyranny of Pharaoh, and fed them forty years in the desert, he had bestowed on them many benefits. For with what victories favored he them? and then how often had he pitied them? God then ceased not from continuing his mercy to them from the time he had stretched forth his hand to them. And according to this view it is very appropriately said, that he had prolonged his mercy; for not only for one day or one year did he shew himself propitious to the Israelites, but he had exhibited himself the same for four hundred, five hundred, six hundred years. And thus also is best confuted that impiety and blasphemy of the people, that God had formerly appeared to them; “Nay,” he says, “except thou suppressest most wickedly my benefits, thou must perceive that the benefits I conferred on thy fathers have been long extended to thee, and have been perpetual and manifold.” 22

We now perceive the real meaning of the Prophet. Were any to prefer turning the preterite to the future, I would not object, “Therefore will I prolong (or extend) towards thee my mercy.” This sense would be suitable. But when the words are taken as they are, we see why the Prophet adds, that God’s mercy had been prolonged, that is, that he might condemn the ingratitude of the Jews, because they did not rightly consider the benefits which had been bestowed on them for so many ages. It follows —

Defender: Jer 31:3 - -- The incomprehensible, yet wonderful, truth of God's election breaks through in such Scriptures as this. He has loved His own from eternity; then, in t...

The incomprehensible, yet wonderful, truth of God's election breaks through in such Scriptures as this. He has loved His own from eternity; then, in time, He draws them to Himself (Joh 6:37, Joh 6:44; Eph 1:4; Rom 8:29, Rom 8:30)."

TSK: Jer 31:3 - -- of old : Heb. from afar I have : Deu 7:7-9, Deu 10:15, Deu 33:3, Deu 33:26; Hos 11:1; Mal 1:2; Rom 9:13; 1Jo 4:19 an : Psa 103:17; Isa 45:17, Isa 54:8...

of old : Heb. from afar

I have : Deu 7:7-9, Deu 10:15, Deu 33:3, Deu 33:26; Hos 11:1; Mal 1:2; Rom 9:13; 1Jo 4:19

an : Psa 103:17; Isa 45:17, Isa 54:8, Isa 54:9; Rom 11:28, Rom 11:29; 2Th 2:13-16; 2Ti 1:9

with lovingkindness have I drawn : or, have I extended loving-kindness unto, Son 1:4; Hos 11:4; Joh 6:44, Joh 6:45; Rom 8:30; Eph 1:3-5, Eph 2:4, Eph 2:5; Tit 3:3-6; Jam 1:18; 1Pe 1:3

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Jer 31:3 - -- Of old - From afar (margin). See Jer 30:10. To the Jew God was enthroned in Zion, and thus when His mercy was shown unto the exiles in Assyria ...

Of old - From afar (margin). See Jer 30:10. To the Jew God was enthroned in Zion, and thus when His mercy was shown unto the exiles in Assyria it came from a distant region 2Ch 6:20, 2Ch 6:38.

With lovingkindness ... - Rather, I have continued lovingkindness unto thee.

Poole: Jer 31:3 - -- The word saying being not in the original, hath given advantage to some to think that the first words are either the words of some of the people o...

The word

saying being not in the original, hath given advantage to some to think that the first words are either the words of some of the people owning that the Lord indeed had of old appeared to and for them, but doubting whether the kindness of God still held toward them; or else complaining that these were old stories. To which the prophet replies by assuring them that God’ s love was not a temporary love, manifested to a single generation, but it was an everlasting love; therefore he had drawn them with loving-kindness, he had all along dealt graciously with them, that way attempting to oblige them to that duty which they owed to him: this drawing with loving-kindness he calleth a drawing with the cords of men , Hos 11:4 , who ordinarily are little wrought upon by force, but won by love.

Haydock: Jer 31:3 - -- Afar. He has seemed to despise me, (St. Jerome) or he has spoken to my ancestors. (Calmet) --- Chaldean, He has "manifested himself long ago to ou...

Afar. He has seemed to despise me, (St. Jerome) or he has spoken to my ancestors. (Calmet) ---

Chaldean, He has "manifested himself long ago to our fathers. Prophet, tell them I have," &c., Psalm xxxv. 11., and cviii. 11. (Calmet)

Gill: Jer 31:3 - -- The Lord hath appeared of old unto me, saying,.... Either to the prophet, bidding him say to the church what follows, so Jarchi: or to Christ, who wa...

The Lord hath appeared of old unto me, saying,.... Either to the prophet, bidding him say to the church what follows, so Jarchi: or to Christ, who was from eternity with the Father; lay in his bosom; between whom the council of peace was; with whom the covenant was made; and whom God loved before the foundation of the world; and which is observed by him, for the comfort of his people, Joh 17:24; so Cocceius; but rather they are the words of Israel, or the church, owning the above instances of God's grace and goodness; and that he had greatly appeared to them, and for them, in former times; but then this was a great while ago; and besides, now he hid his face from them, and they were under the tokens of his displeasure, and not of his love; to which the Lord replies, for the word "saying" is not in the text, which makes the following a continuation of the church's speech, though wrongly; since they are the words of the Lord, taking up the church for speaking too slightly and improperly of his love, and in a complaining way:

yea I have loved thee with an everlasting love; not only of old, or a good while ago, but from all eternity, and with a love which will always last, and does, notwithstanding dark and afflictive providences; for this love is like himself, sovereign, unchangeable, and everlasting: "I have loved thee": I, who am the great God, the Creator of the ends of the earth, the King of kings, and Lord of lords; a God of infinite purity and holiness; do whatever I please in heaven and in earth; and am the Lord that changes not: "have loved"; not love only now, and shall hereafter; but have loved, not for some time past only, but from all eternity, with the same love I now do: "thee" personally, "Jacob, have I loved", Rom 9:13; thee nakedly, and not thine, or for anything done by thee; thee separately and distinctly, and not others; thee a creature, vile and sinful, a transgressor from the womb, and known to be so beforehand; "thee" now openly, and in an applicatory way, through the evidence of the spirit: "with an everlasting love": a love from everlasting, which does not commence in time with faith, repentance, and new obedience; these being the fruits and effects of it; but was from all eternity, as appears from the eternal choice of the persons loved in Christ; from the everlasting covenant made with them in him; from the constitution and setting up of Christ as their Mediator from everlasting; and from the security of their persons and grace in him, before the world began: and this love will endure to everlasting, without any variation or change; nothing can separate from it. The evidence of it follows:

therefore with lovingkindness have I drawn thee; out of a state of nature; out of Satan's hands; out of the pit wherein is no water, the horrible pit, the mire and clay; unto Christ, his person, blood, righteousness, and fulness, by faith to lay hold upon them; unto his church, and to a participation of the ordinances and privileges of it; to nearer communion with God, and at last will draw to eternal glory. This is the Father's act, and to him it is usually ascribed: it chiefly regards the work of conversion, and the influence of divine grace on that; though it also includes after acts of drawing: it supposes weakness in men; is the effect of powerful and efficacious grace; and is done without offering any violence or force to the will of man, who is drawn with, and not against, his will. This is an instance of the love of God; a fruit and effect of it: it is love that draws a soul to Christ, and is the cause of its coming to him; it is love that reveals him to it, and causes it to come to him; love is then manifested and shed abroad in the heart; a cord of it is let down into it, and with it the Lord draws; it is not by the threats of the law, but by the declarations of grace in the Gospel; the cause of drawing is love, and the manner of it is with it. The Targum of the whole verse is,

"Jerusalem said, of old the Lord appeared to our fathers; prophet, say unto them, lo, I have loved you with an everlasting love, therefore have led you with goodness.''

It may be rendered, "I have drawn out", or "extended, lovingkindness to thee" i; see Psa 36:10.

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Commentary -- Verse Notes / Footnotes

NET Notes: Jer 31:3 Or “The people of Israel who survived the onslaughts of Egypt and Amalek found favor in the wilderness as they journeyed to find rest. At that t...

Geneva Bible: Jer 31:3 The LORD appeared ( d ) of old to me, [saying], ( e ) I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. ( ...

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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...

MHCC: Jer 31:1-9 - --God assures his people that he will again take them into covenant relation to himself. When brought very low, and difficulties appear, it is good to r...

Matthew Henry: Jer 31:1-9 - -- God here assures his people, I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same...

Keil-Delitzsch: Jer 31:1-6 - -- The Salvation for all the Families of Israel. - Ewald has well stated the connection of this chapter with the conclusion of the preceding, as follow...

Constable: Jer 2:1--45:5 - --II. Prophecies about Judah chs. 2--45 The first series of prophetic announcements, reflections, and incidents th...

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...

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...

Constable: Jer 31:2-6 - --Israel rebuilt and planted by a loving God 31:2-6 31:2 When the Israelites would seek rest from the attacks of their enemies (cf. 6:16; Exod. 33:14; D...

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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 ...

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...

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 repen...

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 sta...

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 3...

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 afte...

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 erro...

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 p...

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 ...

Constable: Jeremiah (Book Introduction) Introduction Title The title of this book derives from its writer, the late seventh an...

Constable: Jeremiah (Outline) Outline I. Introduction ch. 1 A. The introduction of Jeremiah 1:1-3 B. T...

Constable: Jeremiah Jeremiah Bibliography Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. London: C...

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 sanct...

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...

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...

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