Adam Clarke Bible CommentaryJeremiah 31

At the same time - This discourse was delivered at the same time with the former; and, with that, constitutes the Book which God ordered the prophet to write.

Will I be the God of all the families of Israel - I shall bring back the ten tribes, as well as their brethren the Jews. The restoration of the Israelites is the principal subject of this chapter.

The people which were left of the sword - Those of the ten tribes that had escaped death by the sword of the Assyrians.

Found grace in the wilderness - The place of their exile; a wilderness, compared to their own land. - Dahler. See Isaiah 40:3;

I have loved thee with an everlasting love - אהבתיך עולם ואהבת 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.

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.

O virgin of Israel - Israelites in general; now called virgin, because restored to their ancient purity.

With thy tabrets - Women in general played on these; they were used in times of rejoicing, and accompanied with dancing. To these customs, still preserved, the prophet alludes.

Thou shalt yet plant vines upon the mountains of Samaria - This was the regal city of the Israelites, as Jerusalem was of the Jews.

Shall eat them as common things - By the law of Moses no man was permitted to eat of the fruit of his vineyard till the fifth year after planting. For the first three years it was considered uncircumcised, unclean, not fit to be eaten; in the fourth year it was holy to the Lord, the fruit belonged to Him; in the fifth year he might use it for himself, Leviticus 19:23-25. But in the time here mentioned the fruit should be considered common - lawful at all times to be eaten.

For there shall be a day - Literally, for this is the day, or the day is come. The watchmen - the prophets.

Arise ye, and let us go up to Zion - Let both Israelites and Jews join together in the worship of the Lord.

The chief of the nations - The same as Jacob or Israel; for most certainly this people was once the most honorable on the face of the earth.

O Lord, save thy people - Let the Jews earnestly intercede in behalf of their Israelitish brethren; or let them rejoice and praise the Lord, who hath saved the remnant of Israel. So Dr. Blayney thinks the clause should be understood.

I will bring them from the north country - From Babylon.

From the coasts of the earth - The ten tribes were carried away partly into Assyria by Tiglath-pileser, and partly into Mesopotamia and Media by Shalmaneser, 2 Kings 15:29; 2 Kings 17:6. Assyria and Media, being very distant from Palestine, might have been called, in prophetic language, the coasts of the earth.

The blind and the lame - I will so effectually remove all difficulties out of the way, so provide for them on the journey, so supernaturally support their bodies and minds, that the veriest invalids shall safely proceed to, and happily arrive at, the end of their journey.

They shall come with weeping - Duly penetrated with a sense of their sins, they shall deeply deplore them; and, while weeping for them, earnestly supplicate God to have mercy upon them.

By the rivers of waters - I will so guide and provide for them in the arid deserts, that they shall find streams of water whenever necessary. Every one knows of how much consequence water is to travelers in the eastern deserts.

Ephraim is my first-born - Ephraim, being the most considerable, is often put for the whole of the ten tribes.

And shall flow together - Perhaps this may refer to their assembling at the three great national feasts, the passover, pentecost, and tabernacles.

Their soul shall be as a watered garden - Full of the light, life, and power of God; so that they shall rejoice evermore, pray without ceasing, and give thanks in every thing.

And I will satiate the soul of the priests - The worship of God being restored, they shall have their proper share of the victims brought to the temple.

A voice was heard in Ramah - The Ramah mentioned here, (for there were several towns of this name), was situated in the tribe of Benjamin, about six or seven miles from Jerusalem. Near this place Rachel was buried; who is here, in a beautiful figure of poetry, represented as coming out of her grave, and lamenting bitterly for the loss of her children, none of whom presented themselves to her view, all being slain or gone into exile. St. Matthew, who is ever fond of accommodation, applies these words, Matthew 2:17, Matthew 2:18, to the massacre of the children at Bethlehem. That is, they were suitable to that occasion, and therefore he so applied them; but they are not a prediction of that event.

They shall come again from the land of the enemy - This could not be said of the murdered innocents at Bethlehem; they never came again; but the Jews, who had gone into captivity, did come again from the land of their enemy to their own border.

I have surely heard Ephraim bemoaning himself - The exiled Israelites are in a state of deep repentance.

Thou hast chastised me, and I was chastised - I was at first like an unbroken and untoward steer, the more I was chastised the more I rebelled; but now I have benefited by thy correction.

Turn thou me - I am now willing to take thy yoke upon me, but I have no power. I can only will and pray. Take the matter into thy own hand, and fully convert my soul.

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

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

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

Ως εφατ ' αυταρ Αρης θαλερω πεπληγετο μηρωπ

Χερσι καταπρηνεσσολοφυρομενος δε προσηυδα.

IL. lib. 15:113.

"She spake: and with expanded arms, his thighs

Smiting, thus sorrowful, the god exclaimed."

Cowper.

- αυταρ Αχιλλευς

Μηρω πληξαμενος Πατροκληα προσεειπεν.

IL. lib. 16:124.

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

Cowper.

I have often seen persons in deep grief act thus.

Is Ephraim my dear son? - It is impossible to conceive any thing more tenderly affectionate than this. Let us consider the whole account. The ten tribes, called here Ephraim, for the reason before alleged, are represented as acknowledging their sins. I have heard Ephraim bemoaning himself; and in his lamentation he says,

1. Thou hast chastised me.

1. Is Ephraim my dear son? Bad as he is in his own sight, and in the sight of my justice, he is now a penitent, and to me is precious.

2. However loathsome and disfigured he may be with sin and sorrow, he is to me a pleasant child - a child of delights; one in whose conversion I delight, and my angels rejoice.

3. I did speak against him: בו דברי מדי כי ki middey dabberi bo, for "from the abundance of my speaking in him;" accusing, threatening, promising, exhorting, encouraging; "I do still earnestly remember him." God has taken much pains with him, and is unwilling to give him up; but now that he repents, he has not received the grace of God utterly in vain.

4. God feels a yearning desire towards him; לו מעי המו hamu meai lo, "my bowels are agitated for him." I feel nothing towards him but pity and love. When a sinner turns to God, God ceases to be angry with him.

5. God expresses his determination to save him; ארחמנו רחם rachem arachamennu, "I will be affectionately merciful to him, with tender mercy, saith the Lord." He shall find that I treat him as a father does a returning prodigal son. So every penitent is sure to find mercy at the hand of God.

Set thee up waymarks - Alluding to stones, or heaps of stones, which travelers in the desert set up to ascertain the way, that they may know how to return. Mark the way to Babylon: thither ye shall certainly go; but from it ye shall as certainly return.

A woman shall compass a man - גבר תסובב נקבה nekebah tesobeb gaber, "A weak woman shall compass or circumvent a strong man." This place has given much trouble to Biblical critics. By many Christian writers it is considered a prophecy of the miraculous conception of the holy virgin; but as I am sure no such meaning is in the words, nor in the context, so I am satisfied no such meaning can be fairly brought out of them. Houbigant thinks there is a small error in the text, i.e., תשובב teshobeb, shall return, and not תסובב tesobeb, shall compass. This reading is found in two of Kennicott's MSS., and he contends that the passage should be read, "The wife shall return to her husband;" alluding to the conversion of the Jewish people, called above a backsliding daughter. This makes a good sense; but I do not see why this should be called a new thing in the earth. After all, I think it likely that the Jews in their present distressed circumstances are represented under the similitude of a weak defenseless female נקבה nekebah ; and the Chaldeans under that of a fierce strong man, גבר gaber, who had prevailed over and oppressed this weak woman. But, notwithstanding the disparity between them, God would cause the woman - the weak defenseless Jews, to compass - to overcome, the strong man - the powerful Babylonians. And this the prophet says would be a new thing in the land; for in such a case the lame would take the prey. The context favors both these meanings. Dr. Blayney gives a sense very near to this: "A weak woman shall repulse a strong or mighty man." It is most likely a proverbial expression.

The Lord bless thee, O habitation of justice - After their return they shall De remarkably prosperous. Piety and industry shall go hand in hand; they shall have their husbandmen, their shepherds, and neatherds, Jeremiah 31:24. And Jerusalem shall become a righteous city, and the temple shall be a place of holiness; so the weary there shall have rest, and the sorrowful shall be abundantly comforted, Jeremiah 31:24, Jeremiah 31:25.

Upon this I awaked - It appears that the prophecy, commencing with Jeremiah 30:2; and ending with Jeremiah 31:25; of this chapter, was delivered to the prophet in a dream. Dahler supposes it to be a wish; that the prophet, though he could not hope to live to that time, might be permitted to awake up from his tomb; and, having seen this prosperity, would be content to return to his grave.

I will sow - with the seed of man and with the seed of beast - I will multiply both men and cattle.

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.

A new covenant - The Christian dispensation.

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.

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.

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.

If those ordinances - As sure as the sun shall give light to the day, and the moon to the night, so surely shall the Jews continue to be a distinct people. The same thing is expressed in other words in the next verse. Hitherto this prophecy has been literally fulfilled; the Jews are still a distinct people from all the dwellers upon earth. Every attempt that has been made in any country to naturalize and unite them with the people of that country, has proved abortive. The well-circumstanced attempt made this year (1830) in England, when the strongest interest was excited in their behalf, has also utterly failed. And why? Because of God's purpose expressed in Jeremiah 31:35-37; of the Book of the Prophet Jeremiah.

The city shall be built to the Lord - This cannot mean the city built after the return from Babylon, for two reasons:

1. This is to be much greater in extent;

This stood in the northeast part of the city; from thence the wall proceeded to the corner gate, (probably the same as the old gate), thus named from its running out into an angle in that part.

Upon the hill Gareb - Gareb and Goath are out of the limits of this city. The latter is supposed to be Golgotha; that is, the heap of Gotha, which, being the place where our Lord was crucified, was without the city. These hills were a little to the north-west of the old city walls: but are destined to be within the new city. See Dr. Blayney on all these verses.

The whole valley of the dead bodies - The valley of the son of Hinnom.

And all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east - All these places, the fuller's field, etc., shall be consecrated to the Lord, and become a part of this new city; so that this will appear to be a city much more extensive than the city of Jerusalem ever was; and to be suited to that time, when the people shall have the law written in their hearts, and God shall have filled the land with the seed of man, and with the seed of beast. Talia saecla currite! "Make speed, ye happy times!"