Tyndale Open Study NotesJeremiah 31

People often call these four chapters "The Book of Consolation," a highlight in Old Testament revelation. Unlike the many judgment messages Jeremiah gave his people, these messages are full of hope and promise a wonderful future restoration.

• At that time: This phrase refers to the return from exile that started in 538 BC.

• all the families of Israel: The upcoming restoration included all twelve tribes of Israel.

The Lord sent his message to those who would survive the destruction when Jerusalem fell in 586 BC.

Long ago, the Lord showed himself during the Exodus (see Exodus 15:13; 20:6; 34:6–7; Numbers 14:18–19; Deuteronomy 5:10; 7:7, 10, 12–13; 10:15, 18).

In their homeland, the Israelites had worshipped false gods. The restored community would be like a virgin, as if the people had never left the Lord. Their celebrations would show this change through happiness and joy.

Samaria was in the north-central part of Israel.

In the completely restored nation, the kingdom will not be divided anymore (1 Kings 12:16–29; Ezekiel 37:16–22).

The remnant refers to people living in exile.

• The Lord promised to gather the surviving exiles from wherever they were scattered, including the weak and helpless.

• The large group of exiles who returned in 538 to 536 BC numbered 49,697 (Ezra 2:64).

Those returning to their homeland would cry with joy, knowing the Lord is their shepherd (Psalm 23:1–3) and feeling secure (see Isaiah 35:10) with God as their father.

The Lord promised to gather his people from all nations and be their shepherd, replacing the wicked leaders who misled Israel and Judah.

Only the Lord could free the people from exile.

The restored community would enjoy the Lord’s gifts. The people could expect abundant crops to grow without asking Baal for help. They would leave behind the sorrows of exile. Those returning could expect to be fruitful, like a well-watered garden.

The Lord would replace mourning, a daily experience in exile, with his comfort and constant joy (see Isaiah 40:1–3; 61:3).

The priests and the people would have plenty because the people would pay their tithes instead of taking from God (Malachi 3:8–12).

The Lord explained his future plan to rebuild a new nation from people who had suffered greatly during their long captivity.

• Rachel, Jacob’s favorite wife, was the mother of Joseph and Benjamin. Joseph was the father of the tribes of Ephraim and Manasseh in the northern kingdom. Benjamin's descendants were in the southern kingdom. She symbolized all Israeli mothers whose children were taken into exile.

• Matthew 2:18 refers to this verse regarding the killing of young boys in Bethlehem.

Rachel should not cry, because the Lord promised to return her exiled children to their land.

Israel was now sorry for its sins and humbly asked for restoration. The people realized they could not save themselves. They turned away from idols and affirmed that God alone is the Lord.

The exiles felt ashamed when they understood the foolishness of their sins.

The exiled people were always in the Lord’s thoughts. God responded to their repentance with a father's love for his lost children (compare Luke 15:11–24).

road markers...signposts: The Lord led his people back to Israel and restored their spiritual relationship with Him.

It seems that either Jeremiah or his scribe fell asleep and woke up suddenly. His sleep was very sweet, like the rest and joy promised by the Lord (Jeremiah 31:25).

The Lord's care for Israel and Judah would be clear through their growing population and the many animals grazing in their fields.

The future involves the return of the exiled people to the Promised Land. The Lord had promised to plant and build them there (see Jeremiah 1:10).

Some people think this proverb (likely a misunderstanding of Exodus 20:5; 34:7; Numbers 14:18) meant innocent children died because of their parents' sins. The Lord clarified that each person is punished for their own sins (see Lamentations 5:7; Ezekiel 18:2–32; 33:10–20).

The new covenant began when Jesus Christ completed his mission to save humanity on earth (see Hebrews 8:8–12).

The main difference between the new covenant and the one God made with their ancestors is that the Lord would write his instructions deep within people's hearts (see Hebrews 10:16). The old covenant was external and legal, while the new covenant would be a personal relationship. The new covenant would focus on changing and transforming a person's spiritual nature.

• The old covenant had to be taught (see Deuteronomy 6:4–9), but the new covenant focuses on a personal relationship with the Lord.

• I will forgive: Each believer who repents will experience God's forgiveness.

• I...will remember their sins no more: Once sins are forgiven, they will not lead to divine judgment (see Hebrews 10:17).

• Jesus’ death started the new covenant (see Matthew 26:28; Mark 14:24; Luke 22:20; 1 Corinthians 11:25; 2 Corinthians 3:6; Hebrews 8; 9:15; 12:22–24).

The Lord compared his promise of the new covenant to his reliability in upholding the laws of nature.

The Lord revealed his plan to rebuild Jerusalem. The Tower of Hananel was at the northeast corner of the old city. The Corner Gate was at the northwest corner (2 Kings 14:13; 2 Chronicles 26:9).

Gareb and Goah are not mentioned elsewhere in the Bible, but they were likely on the city's west side.

• Jerusalem will be an eternal holy city, present in the heavenly realm and on the new earth (Revelation 21–22).

• The graveyard and ash dump were in the Valley of Ben-Hinnom (see study note on Jeremiah 7:30–34) on the south side of the city, and the Kidron Valley was on the east (2 Kings 23:4–6).

• The exact location of the Horse Gate on the eastern wall is unknown.