Chapter 31

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.

1. All the families of Israel. Chapter 31 continues the record of what Jeremiah wrote regarding the restoration of the whole nation of Israel. This chapter, like ch. 30, was written immediately after the interchange of letters between the prophet and the exiles (see on ch. 30:2), early in the reign of Zedekiah (see on ch. 29:2).

2. Found grace. God assures His people in vs. 2, 3 that the evidence of His past love for them is the pledge of His future love toward them. Their forefathers escaped from the sword of the Egyptians in the Exodus, and so found “rest” through the divine deliverance.

3. Everlasting. See on Ex. 12:14; 21:6; 2 Kings 5:27. The prophet comforts his people by declaring that the divine love that was manifested toward their fathers is still extended toward them, for it is eternal (see Isa. 49:14–16). They cannot fail to be “drawn” toward God with the cords of His love (see Hosea 11:4), if they do not resist His grace.

4. I will build thee. Under God’s blessing the returned exiles did restore Jerusalem and its Temple. They re-established, in some measure at least, their religious, social, and political life. However, the full measure of prosperity predicted in ch. 31 was never realized because the people turned again and again from their glorious destiny (see PK 705; pp. 30–32).

O virgin of Israel. See on ch. 14:17.

Tabrets. Heb. tuppim, drum-type musical instruments (see Vol. III, p. 30).

5. Samaria. The capital of the northern kingdom of Israel is mentioned to indicate that some who belonged to the ten tribes would also be returned from exile.

Shall eat them as common things. Literally, “they will profane,” or “they will begin to use”; “shall enjoy the fruit” (RSV). Possibly there is an allusion to the regulation referred to in Lev. 19:23–25.

6. The watchmen. The fact that these “watchmen” of Ephraim, the dominant tribe of the northern kingdom, will urge the people to “go up to Zion” (Jerusalem) again emphasizes what is revealed in the previous verse, that all the twelve tribes will be united in one Israel. The rival idolatrous worship set up at Bethel and Dan (see 1 Kings 12:26–33), which was designed to prevent the ten tribes of the northern kingdom from worshiping at the Temple in Jerusalem, would not be revived.

7. Among the chief of the nations. Or, “for the head of the nations,” referring to redeemed Israel (see Deut. 28:13; cf. Ex. 19:5, 6; Lev. 20:24, 26; Deut. 7:6; 26:18, 19).

Publish. Literally, “cause to be heard,” that is, “make proclamation of” it.

The remnant. See on Joel 2:32.

8. North country. See on ch. 3:18.

9. Come with weeping. For a partial fulfillment of this prophecy see on Ezra 3:12, 13.

Ephraim. As the most prominent of the ten northern tribes of Israel, Ephraim is employed here to represent all Israel (see Ex. 4:22; Eze. 37:19; Hosea 11:1–3).

10. The isles afar off. Rather “the coastlands afar off” (see Isa. 41:1; 49:1; 66:19).

12. They shall come and sing. In vs. 12–14 Jeremiah tells of the blessings and prosperity to come upon the returned exiles. Their present “mourning” will be transformed into eternal “joy” and “comfort” if they remain obedient to the Lord’s plan for their restored nation.

15. A voice was heard. The prophet now contrasts by a different figure the present woe and future joy of those taken captive.

Ramah. On the location of Ramah see Additional Note on 1 Sam. 1. Although there were several places by this name, there is little doubt that the Ramah Jeremiah here mentions was the one near the tomb of Rachel, which in turn was near “the border of Benjamin at Zelzah” (1 Sam. 10:2). Ramah (probably to be identified with modern Ramallah) was on the road along which the Jewish exiles would be taken in going from Jerusalem to Babylon, and seems to have been an assembly point for the captives prior to their arduous journey into captivity (see on Jer. 40:1). The slaughter of some of the children of Israel by the Babylonians and the captivity of others, all taking place near the tomb of Rachel, reveal the appropriateness of this figure. Rachel is represented as witnessing the distress experienced by her descendants and as weeping bitterly for her children. Matthew, under the guidance of the Holy Spirit, applied this passage to Herod’s massacre of the children of Bethlehem (see on Matt. 2:18).

Rahel. Heb. Rachel, elsewhere always transliterated “Rachel” in the OT. As the mother of Joseph and Benjamin and as the favorite wife of Jacob, she is evidently here spoken of figuratively as the mother of all the children of Israel.

16. Refrain thy voice. The prophet again encourages Judah to accept the captivity that must come (see ch. 29:5–7), and by faith to look forward to the nation’s restoration.

17. In thine end. See on ch. 29:11.

Children shall come again. Primarily this refers to the return of the exiles from captivity. Secondarily it refers to that time when restoration will be permanent, the time of the “restitution of all things” (Acts 3:21) at the second coming of Christ. The promises found in Jer. 31:16, 17 may well give assurance to any modern Rachel in Israel, that if she is faithful to the Lord, her little children who have been claimed by death will be restored to her by the great Life-giver on the glad resurrection morn (see GC 645; PK 239).

18. Ephraim bemoaning himself. The prophet looked forward to a time of repentance, at least on the part of some of the exiles. In their repentant state the Israelites would acknowledge that their sins merit the chastisement of God.

As a bullock. As an animal not yet trained resists the yoke in vain, so Israel found by sad experience that their refusal to yield to God’s will was like kicking “against the pricks” (Acts 9:5). However, when humble repentance overcame their stubborn hearts, their cry was, “Turn thou me, and I shall be turned; for thou art the Lord my God.”

19. After that I was turned. Israel continues the penitent attitude expressed in v. 18. Sorrow for sin is shown emphatically by the figure employed, “I smote upon my thigh” (see Luke 18:13).

20. My dear son. See v. 9. God’s heart of love goes out to Ephraim, as a father ardently loves his beloved son (see Isa. 49:14–16).

For since I spake against him. The RSV reads, “for as often as I speak against him.” Though God had to chastise His people for their sins, His love cannot let His chosen go.

My bowels. A characteristic Hebrew expression indicating strong emotion (see on ch. 4:19).

Mercy. Literally, “compassion.”

21. Set thee up waymarks. God’s appeal to Israel is so to relate herself to Him in obedience and devotion that she may follow with joy and satisfaction the signposts, as it were, that will bring her safely back to her own land (see ch. 6:16).

O virgin of Israel. See on ch. 14:17.

22. Go about. Wander about uncertainly, hesitating between obedience and apostasy (see Hosea 2:7).

Compass a man. The meaning of this clause is obscure. Scholars have offered the following conjectural suggestions: (1) that Israel, the woman, would return to her husband, Jehovah; (2) that conditions would be so peaceful that a woman would be able to perform the office of protector normally requiring a man; (3) that the woman is the virgin Mary and the man, Jesus; this was the view of the church fathers, among them Augustine; (4) that the woman represents Israel, who in her restoration would be stronger than her former conquerors.

23. As yet. Heb. Фod, “again,” “once more.” Turning to the southern kingdom of Judah, the prophecy reveals that it also will be restored.

24. Husbandmen. Literally, “farmers” (see on Isa. 65:21–23).

25. For I have satiated. Or, “for I will satiate.” Peace and contentment are the lot of those who walk in the ways of righteousness.

26. Upon this I awaked. Evidently the vision of the previous verses was given to Jeremiah in his sleep (see Jer. 23:28; Joel 2:28). When he awoke and thought about the wonderful promises God gave, the dream “was sweet unto” him.

27. I will sow. It has ever been the divine purpose that in this earth there shall be a population of “man” and “beast,” for the glory of God and for the rejoicing of man (see Isa. 11:6–12; 65:17–25; Eze. 36:8–11; Joel 2:21–23).

28. To pluck up. Just as God had punished His people for their sins, so in His redemptive love He will give them peace and prosperity; He will watch over them, “to build, and to plant” (ch. 1:10).

29. A sour grape. Evidently the apostates of Jeremiah’s day soothed their conscience by blaming their fathers for their sufferings and woes (see on Eze. 18:2). Jeremiah, along with Ezekiel, was charged by God to inform the transgressors that guilt was an individual matter, that each man was responsible for his own deeds (see Jer. 31:30; see on Eze. 18:4).

31. A new covenant. The Israelites had failed to meet the divine requirements because they endeavored to be righteous through their own futile strivings. Recognizing this inherent human tendency, the Lord promised “a new covenant.” By this arrangement man becomes holy through faith in the Redeemer and Sanctifier (see Gal. 3; Heb. 8:8–10; see on Eze. 16:60). It was God’s desire that the returned exiles should enter heart and soul into this “new covenant” experience. But the nation failed to measure up to its opportunities (see pp. 29–32).

33. Write it in their hearts. God’s law was not to be simply an external standard of righteousness. It was to be a spring of action to guide and control human conduct (see Rom. 8:1–4; 2 Cor. 3:3–6).

34. Shall teach no more. The failure of God’s servants in large part to instruct the people in the real knowledge of God, because of the perfunctory performance of the observances and ceremonies of the old covenant, was to be corrected by the intimate acquaintance and fellowship believers would have with their Lord through the faith stimulated by the new covenant (see John 6:45, 46; 1 Cor. 2:6–16; Col. 1:27, 28).

35. Ordinances of the moon. God refers to the surety and permanence of natural law and order as a guarantee of the surety and permanence of the “everlasting covenant” (see Jer. 32:40; cf. Isa. 55:3; Eze. 37:26).

Lord of hosts. See on ch. 7:3.

36. Seed of Israel. This promise, not fulfilled in literal Israel (see on v. 31), will be fulfilled in spiritual Israel, now the true “seed” of Abraham (see Gal. 3:29).

37. Can be measured. In the same manner as the new covenant sets forth the divine stability and permanence (see vs. 35, 36), it likewise emphasizes the truth that the human intellect cannot plumb the depth of the knowledge of the divine purpose in regard to God’s people (see Rom. 11:33).

38. City shall be built. A divine description, in terms that would be understood by the people of that time, of the completeness of the rebuilding of Jerusalem. The “tower of Hananeel” was in the northern wall (see maps, Jerusalem and Environs in the Time of Jeremiah and Jerusalem Region), and “the gate of the corner” at the northwest corner (see Zech. 14:10); thus the new city would be complete from corner to corner.

39. Gareb. There is no other mention of either Gareb or Goath in the OT. Gareb is unidentified, but is believed to be to the south or the west of Jerusalem.

40. Valley of the dead bodies. Evidently a reference to the Valley of Hinnom (see on ch. 19:2). The “brook of Kidron” was the deep depression on the east side of the city, and the “horse gate” was “toward the east” of the Temple. All this area that was “thrown down” by the Babylonian invaders the prophet sees restored and made “holy unto the Lord.”

Ellen G. White comments

1    PK 474

1–36T 125

3     COL 202; DA 480; MH 123; SC 54; 5T 632; 8T 278; 9T 167

7–9PK 474

10–14PK 475

11   8T 278

12   Ed 167; PK 409

13   DA 301

13, 14  8T 278

15–17CG 565; PK 239

16, 17  ML 352

20   8T 276

23–25PK 476

31   PP 371

31–34PK 476

33, 34  CT 454; PP 372

33–37DA 106

34   COL 204; GC 485