Source: https://bible.org/seriespage/jeremiah-31
Timestamp: 2019-04-24 15:58:04+00:00

Document:
This is a study guide commentary,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
A. Many of these strophes were written in different historical contexts. There is a mixing of references to Israel (the northern ten tribes) and Judah (the southern three tribes). These separate poems are combined in this chapter, which emphasizes the restoration of both.
C. The unique reference to a "new covenant" is very important. It points toward a new way of being right with YHWH based on faith and repentance, not human performance. Obedience is an evidence of the new relationship but not the means to it (cf. Eph. 2:8-9,10). Fallen mankind was unable to please God and follow Him. Substitutionary atonement became the new mechanism for a free and full salvation (cf. Isaiah 53; Mark 10:45; II Cor. 5:21) which issues in Christlikeness (cf. Eph. 1:4). God now has a people who reflect His character to those who do not yet know Him.
1"At that time," declares the Lord, "I will be the God of all the families of Israel, and they shall be My people."
Israel, when it went to find its rest."
Therefore I have drawn you with lovingkindness.
And go forth to the dances of the merrymakers.
To the Lord our God.'"
31:1 "At that time" This refers to 30:23-24 or the words Jeremiah wrote (i.e., 30:1-24).
▣ Notice the covenant terminology (cf. 30:22) and that Judah and Israel are united again (cf. Gen. 17:7-8). This covenant terminology can also be seen in Lev. 26:12; Jer. 7:23; 11:4; 24:7; 30:22; 31:33; 32:38.
31:2 This may be an allusion to a new "wilderness wandering period." The verb "went to find rest" (BDB 921, KB 1188, Hiphil infinitive construct) communicates a reality of peace and YHWH's presence. A different word (BDB 628) is used in Exod. 33:14 and Deut. 28:65, but reflects the same theological concept (cf. Hos. 2:14).
▣ "the sword" The Aramaic Targums have "Egypt's sword," therefore the "sword" is a metaphor for death more than a reference to war. This section seems to refer to God's loving acts during the Wilderness Wandering Period.
31:3 "him" The MT has "me" (cf. NKJV, NJB). The LXX has "him" (cf NRSV). It seems to refer to the descendants of Jacob/Israel (cf. Deut. 4:37; 7:8).
▣ "I have loved you. . .I have drawn you" Both of these verbs are Qal perfects.
▣ "everlasting love. . .lovingkindness" These are covenant terms and promises. God wants His exiled people to know He has not forsaken them.
31:4 The things asserted in vv. 4-5 are the very things that were taken with them into the exile.
▣ "O virgin of Israel" This phrase is used several times in the OT (cf. v. 21; 14:17; 18:13; 46:11; Amos 5:2). God's people have committed spiritual adultery (cf. v. 22b). God forgives and restores them. The title "Israel" is used in three ways in this chapter.
See Special Topic at 2:3.
31:5 "hills of Samaria" This was the site of the capital of the northern kingdom built by Omri. Verses 5-6 speak to the area of the northern tribes, Israel.
▣ "enjoy" This verb literally means "profane" (BDB 320, KB 319, Piel perfect). It is a reference to the OT custom of offering first fruits to God (cf. Lev. 19:23-25; Deut. 20:6). Here "profane" means "to use for normal consumption." The first four years' fruit and then the first ripened fruit of the following years were symbolically given to YHWH in order to show His ownership of all the crops. However, here the phrase is metaphorical for a long extended period of peace and abundance (cf. Deuteronomy 28).
31:6 "Ephraim" This is a reference to the northern ten tribes who had by Jeremiah's day already been exiled by Assyria (722 b.c.). It went by several names after the united monarchy under Saul, David, and Solomon split in 922 b.c.
To keep Ephraim from returning to Zion to worship YHWH, Jeroboam I set up "golden calves" at Bethel and Dan (i.e., alternate sites of temples to YHWH). They were turned into sites of Ba'al worship but now they no longer exist!
A great company, they will return here.
And Ephraim is My firstborn."
31:7 Verses 7-9 are another poem/strophe. There is a series of imperatives expressing YHWH's will for the reunified covenant people (Israel/Jacob).
TEV"the greatest of the nations"
JPSOA"at the crossroads of the nations"
LXX"the head of the nations"
This imagery goes back to (1) Exod. 4:22; Ps. 2:7, where Israel is YHWH's firstborn or (2) Ps. 18:43, where David is called "the head of the nations." Both of the above are combined in Ps. 89:27. In Deut. 28:13 Israel is called "the head and not the tail," which is the same imagery (cf. Isa. 61:9). This imagery shows the central place of Abraham's descendants (cf. Deut. 26:19) in YHWH's plan for all the earth (see Special Topic at 1:5).
▣ "the remnant of Israel" In this context it is parallel to "those who survived the sword" of v. 2b. See Special Topic at 5:10-13. Jeremiah uses this term (BDB 984) twenty-three times.
31:8 "I am bringing them from the north country" This reference is to the Assyrian exile of the northern kingdom in 722 b.c. The only land route into Palestine from Mesopotamia was from the north because the Arabian Desert was to the east. It became a symbol of invasion, but here is a symbol of hope and restoration.
▣ Notice how the returnees are characterized.
This is in contrast to how they were taken into captivity. Only the strong, middle-aged were taken. The young, the old, the sick, the weak, the leaders were all killed!
31:9 "with weeping. . . by supplication" Verse 19 refers to the repentant nature of the returners (cf. vv. 7e,9b; Deut. 30:6). This same form appears in Zech. 12:10 for Israel's repentance and faith in the Messiah.
▣ "walk by streams of water" This imagery describes the new age (cf. Deut. 28:30) of abundance. The desert is transformed into a "watered garden" (cf. v. 12; Isa. 58:11). This is imagery from Isaiah (cf. 35:7-8; 41:17-20; 43:19-20; 49:10-11.
The way home (i.e., highway) will be easy and "without want!" YHWH is bringing His people back to the Promised Land. A new exodus and wilderness wandering period has begun.
▣ "on a straight path in which they shall not stumble" The way home will be smooth and easy. YHWH will prepare the road (physically and spiritually). This is the "highway of holiness" described by Isaiah (cf. 35:8; 40:3; 49:11; 57:14; 62:10).
▣ "I am a Father to Israel" God is spoken of as "Father" (see Special Topic at 3:4) to the descendants of Abraham. God is spoken of as a husband to them in 11:15 (cf. Hosea 1-3). The Bible uses the most intimate family terms to describe the relationship between God and His people (cf. Hosea 1-3, 11).
It is difficult in this chapter (which seems to combine poems from several periods of Jeremiah's ministry) to know when the terminology refers to the Northern Ten Tribes or to all Israelites (see Contextual Insights, B).
And keep him as a shepherd keeps his flock."
And redeemed him from the hand of him who was stronger than he.
And they will never languish again.
And will comfort them and give them joy for their sorrow.
And My people will be satisfied with My goodness," declares the Lord.
▣ This strophe is describing the joyful return of the exiles. The theology is twofold.
1. YHWH exiled them for their sin. He will restore them in their repentance and faith (v. 9).
2. YHWH is sovereign over all nations (cf. v. 10; Deut. 32:8). YHWH, not the non-existent idols of the pagan nations, controls time/history.
31:10 There are three imperatives.
The nations must hear YHWH's message of restoration. They must know Him: His love, power, provision! YHWH works with the descendants of Abraham in special ways to inform and attract the descendants of Adam! This is surely the implication of monotheism (see Special Topic at 1:5) and Gen. 12:3!
▣ "shepherd keeps his flock" This is an OT title for "God" (cf. Psalm 23; Isa. 40:11; Ezek. 34:11-14, 31). This title is used of Jesus in John 10 (cf. Ezek. 34:23; Micah 5:4). Attributing OT titles for YHWH to Jesus is a common way for NT writers to confirm the deity of Christ.
31:11 "ransomed. . .redeemed" These two terms are parallel. Both are metaphors of God's love for fallen humanity. See the Special Topic at 15:21.
2. redeem - BDB 145, KB 169, Qal perfect, so common in Leviticus, Ruth, Isaiah. Title for YHWH in Isa. 41:14; 43:14, but used only twice in Jeremiah, here and 50:34 (also title for YHWH).
31:12 "on the height of Zion" Zion is one of seven hills on which Jerusalem was built. Mt. Zion was the site of the Jebusite fortress captured by David. He built his palace on this hill.
However, in this context, Zion stands for Jerusalem. The word "height" would refer to Mt. Moriah, the site of the rebuilt temple. The place "God chose His name to dwell" (recurrent phrase in Deuteronomy).
▣ "they shall never languish again" The covenant blessing of Leviticus 26 and Deuteronomy 28 are present and secure (cf. v. 5). In this statement is the promise of no more exiles (cf. Isa. 35:10; 60:20; 65:17-25)! The new day has come! Was this fulfilled in the post-exilic return? Was that restoration still conditional? Has the new day of a new heart, mind, and spirit arrived? I think this imagery points toward the gospel (initiated covenant) and eschatological fulfillment (consummated covenant).
31:13-14 Notice the people who were rejoicing.
Verse 12 is related to "the nations" which will be included but v. 13 relates to the returning exiles. This inclusiveness reminds one of Joel 2:28-29, quoted in the first Apostolic sermon in Acts 2.
31:14 "I will fill the soul of the priests with abundance" This refers to the re-instigation of the sacrificial system. Jeremiah was not opposed to the cultus but wanted faith and ritual (cf. Lev. 7:32-36), not ritual alone.
Because they are no more."
"And they will return from the land of the enemy.
"And your children will return to their own territory.
Is he a delightful child?
I will surely have mercy on him," declares the Lord.
31:15-22 The strophe is addressed to the northern ten tribes. They, too, will participate in YHWH's restoration and new day! The split of the United Monarchy in 922 b.c. was a sad and destructive event, both physically and spiritually. All of the prophets condemned the northern kings. Restoration was the only option.
31:15 "Ramah" The Hebrew word "height" (BDB 928) is possibly not a reference to a place name. The rabbis see this as a reference to God's hearing in heaven. The MT is not pointed for a place name.
▣ "Rachel" This was Jacob's favorite wife and the mother of Joseph (and, therefore, the grandmother of Ephraim and Manasseh) and Benjamin (cf. Gen. 35:16-18). The rabbis say she was buried by the very road on which the northern tribes were taken into exile by Assyria in 722 b.c. This verse is quoted in Matt. 2:18 concerning Herod's killing of the children of Bethlehem (in order to kill the newborn "King of the Jews" who the Wise Men sought).
31:16 Rachel should not weep because the exiles from Israel will be brought back to Palestine.
31:18 "I have surely heard" This is an infinitive absolute and imperfect verb from the same root (BDB 1033, KB 1570) for emphasis. God does hear when we pray (cf. Exod. 3:7).
▣ "Like an untrained calf" This is terminology from Hosea 4:16.
▣ "Bring me back that I may be restored" This is a Hiphil imperative (i.e., a prayer to YHWH). The rabbis say that such a radical repentance is involved that only God can give it (i.e., the new covenant of Jer. 31:31-34, described in Ezek. 36:22-38). The divine initiation is stressed in v. 19. This reflects Jeremiah's prayer of 17:12-18.
31:19 "I smote on my thigh" This is a cultural idiom of grief or shame (cf. Ezek. 21:12).
Verse 20 describes YHWH as a loving parent who disciplines His son but still loves him. The discipline is for the purpose of restoration (cf. Hosea 11:8-9; 14:4-7).
The UBS Handbook on Jeremiah (p. 641) makes the interesting comment, "This verse is God's reply to Israel's statement of repentance, just as 4:1-2 is God's response to Israel's repentance in 3:22-25."
▣ "dear son. . .delightful child" These statements are parallel. The words (BDB 430 and 1044) express YHWH's love in parental terms. It reminds me of Exod. 19:5-6. There was so much potential in the covenant people, but what a disaster their idolatry caused (cf. Ezek. 36:22-38).
▣ "I have spoken against him" The Hebrew can be interpreted as "of him," which fits the context better.
▣ "remember. . .have mercy" Both of these are the infinitive absolute and imperfect verb of the same root for the intensity of YHWH's love and forgiveness!
The way by which you went.
A woman will encompass a man."
31:21-22 There is a series of imperatives given to the exiles related to their return trip to Palestine.
Notice how the imagery changes.
31:21 "roadmarks. . .guideposts" These two terms are rare.
The third line of the verse shows the context as a "highway" (BDB 700, only here in Jeremiah) so the first two parallel lines must fit this imagery. The exiles are to set their minds to the road that took them into exile (i.e., idolatry), but now to the road (i.e., repentance, faith) that will bring them home.
Jeremiah continued to tell Judah that she would go into exile for 70 years. Jerusalem and the temple would be destroyed. Here he seems to say to them, mark your path/road as you travel into exile because one day you will return and these markers you set up in grief will become markers of joy on the way home to Palestine!
31:22 "For the Lord has created a new thing" The mention of "new" (BDB 294) brings the imagery from Isaiah of the Messianic age (i.e., "new covenant," 31:31-34).
Also note Ezek. 11:19; 18:31; 36:26 (36:22-38 is a description of the new covenant age).
Note that the same verb (BDB 135, KB 153) used in Gen. 1:1 is used again of YHWH's creative activity in restoring His people (and through them His eternal redemptive plan). Creation was for fellowship with all humanity (cf. Gen. 1:26-27; 3:8), so too, the restoration of Israel. The Messiah will come from her and for all!
NRSV"A woman will encompass a man"
TEV, NET"a woman protecting a man"
NJB"the woman sets out to find her husband again"
JPSOA"a woman courts a man"
REB"a woman will play a man's part"
LXX"people will go about in safety"
Peshitta "a woman shall love her husband"
There are many theories (notice no parallel passages) about the meaning of this phrase.
7. if the thrust is role reversal (i.e., 30:6) then I wonder how much it may relate to the subservience of women in Genesis 3, restored to the mutuality of Genesis 1-2? There are many Pentateuch allusions in this chapter.
I like #5. The same verb and form is used of YHWH's care and protection for Israel in the Wilderness Wandering Period in Deut. 32:10.
24Judah and all its cities will dwell together in it, the farmer and they who go about with flocks. 25For I satisfy the weary ones and refresh everyone who languishes." 26At this I awoke and looked, and my sleep was pleasant to me.
31:23-26 These verses are about the restoration of Judah.
Verse 24 is difficult in the MT, "and they shall wander," but in the LXX, "and he shall be raised up with a flock." The point from the context is that "farmers" and "herdsmen" will dwell together. This may be a veiled allusion to the problem between Cain and Abel, but in the new day there will be no tensions related to vocations.
Verse 26 is also difficult. It seems out of place or at least ambiguous as to whom it relates.
31:26 "I awoke and looked, and my sleep was pleasant" This is possibly a reference to (1) the prophet's dream of restoration (Jewish Study Bible marginal note suggests he saw in a dream of the future, much like Abraham in Gen. 15:12-21, p. 990) or (2) a statement of the inhabitants relating to the restored Judah (TEV).
27"Behold, days are coming," declares the Lord, "when I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast. 28As I have watched over them to pluck up, to break down, to overthrow, to destroy and to bring disaster, so I will watch over them to build and to plant," declares the Lord.
30But everyone will die for his own iniquity; each man who eats the sour grapes, his teeth will be set on edge.
31:27 The verse is using "abundance imagery" from Lev. 26:1-13 and Deut. 28:1-14; 30:1-10. The fruitfulness of humans, animals, and crops will be restored (cf. Ezek. 36:9,11; Hosea 2:23).
Notice that vv. 27,31, and 38 all begin with the same introduction formula, "Behold, days are coming," which denotes the new Messianic age, the age of the Spirit, the age of the "New" (see note at v. 31).
31:28 This is a series of infinitive constructs that describe YHWH's activities of judgment and restoration. This is the prophetic mandate that was given to Jeremiah in 1:10.
31:29 "The fathers have eaten sour grapes" This was a proverb (cf. Ezek. 18:2; Lam. 5:7) that tried to blame the parent's actions for God's current judgments. Ezekiel 18 was written to help explain Deut. 5:9. Yes, families are affected by sin, but God's forgiveness relates to the individual's faith and obedience (cf. v. 30b; Deut. 7:9; 24:16).
31"Behold, days are coming," declares the Lord, "when I will make a new covenant with the house of Israel and with the house of Judah, 32not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them," declares the Lord. 33"But this is the covenant which I will make with the house of Israel after those days," declares the Lord, "I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34They will not teach again, each man his neighbor and each man his brother, saying, 'Know the Lord,' for they will all know Me, from the least of them to the greatest of them," declares the Lord, "for I will forgive their iniquity, and their sin I will remember no more."
The question has always been, "When does this new day start?"
The post-exilic period embodied the hope of a new day of faith, but it did not materialize (cf. Malachi). The new internal nature of the covenant based on God's grace and performance, not mankind's, even covenant mankind (cf. Ezek. 36:22-38), was not manifested until the ministry and death/resurrection of Jesus of Nazareth. The new covenant has been inaugurated with Jesus' first coming and will be consummated at His second coming!
▣ "I will make a new covenant" This is the only mention in the OT of a "new covenant," although Isa. 55:3 mentions "an everlasting covenant" (it is possible that Duet. 18:15-19 implies the need of a new covenant with the coming of the new prophet). This would have been very shocking to the Jews. They thought God's covenant with Moses was unconditional and eternal (cf. Gen. 17:7,13,19; Lev. 16:34; 24:8; Num. 25:13; I Chr. 16:17; Ps. 105:10; see Special Topic at 7:7). Isaiah 24:5 says it was broken! Jesus calls His death "the new covenant in My blood," which links to Moses' words in Exod. 24:8. For "covenant" see Special Topic at 3:7.
▣ "house of Israel. . .house of Judah" The New Covenant would restore unity to the divided kingdom (cf. vv. 1-3,27,33). It will go far beyond that and restore the unity between God and humanity so obvious in Genesis 1-2 (cf. Rom. 2:28-29; 3:21-31; 9:24-33; 11:11-24,25; 15:7-16; Galatians 2; 3; Eph. 2:11-3:13).
31:32 "not like the covenant which I made with their Father" There is both a continuity and discontinuity between the old covenant and the new covenant. First, it is important to list the different significant covenants.
The first and third are still in effect, as far as the eternal redemptive plan. The fourth is the fulfillment of that plan. Here are some of the similarities.
The big difference is that the performance model is replaced by a grace model. God still wants a people to reflect and reveal His character to a lost world. However, because of the Fall, His covenant people, with all their privileges (cf. Rom. 9:4-5), could not keep the Mosaic covenant. Therefore, God initiates a covenant of grace that uses the Messiah's obedience and sacrifice (cf. Isaiah 53; Mark 10:45; II Cor. 5:21) to fulfill the old covenant and begin a new age characterized by a new heart, a new mind, a new spirit (cf. Ezek. 36:22-38). Internal motivation will replace external laws. But remember the goal is still a Christlike people (i.e., covenant language, cf. v. 33d; 24:7)! The eternal redemptive purpose continues (see Special Topic at 1:5).
▣ "I took them by the hand" The emphasis here is on God's parenthood (cf. Hosea 11:1-4, 8-9).
▣ "My covenant which they broke" This is a summary of the history of the Jewish nation (cf. 25:4; 33:8; Galatians 3; the book of Hebrews).
▣ "I was a husband to them" God uses human relationships to describe His relationship with Israel (cf. Hosea 1-3). See Special Topic at 1:9.
However, here in v. 33 it must refer to its original meaning of the descendants of Jacob, whose name was changed to Israel. See full note in Contextual Insights, B.
▣ "I will put My law within them" This is analogous to the phrase "circumcise your heart" of Deut. 30:6. It is parallel to the new heart, new mind, and new spirit of Ezek. 36:22-38. From the NT this refers to the indwelling Holy Spirit.
▣ "on their heart" This refers to the entire person (cf. Deut. 6:6; 11:18; 30:14). See the Special Topic at 4:19.
▣ "I will write it" As YHWH wrote the Ten Commandments before Moses on Mt. Sinai (cf. Exod. 31:18; 32:15-16; 34:1, 28), He now writes on the human heart by His Spirit. The new covenant is a new internal code from a restored image of God! This faith relationship has always been the plan of God (cf. Lev. 26:41; Deut. 10:16; 30:6; Jer. 4:4; 9:25-26).
31:34 "for they will all know Me" Notice the play between the imperative (BDB 353, KB 390, Qal imperative, which relates to the performance model, i.e., the Old Testament) and the imperfect, which relates to the new age, new mind, new heart, new spirit (i.e., new covenant).
There will be an intimate, personal relationship between YHWH and all of His people. This intimacy is illustrated by the Hebrew concept of "know" in Gen. 4:1 and Jer. 1:5; 9:24. See the Special Topic: Know at 1:5.
▣ "from the least of them to the greatest of them" This inclusive, "no respecter of persons" language is parallel to Joel 2:28-29 (quoted in Acts 2:27-28). It is used in a negative sense in Jer. 6:13; 8:10.
▣ "I will forgive" When God forgives, God forgets (cf. Isa. 1:18; 38:17; 43:25; 44:22; Ezek. 18:22; 33:16; Ps. 103:10-14; Micah 7:19)! What a great truth!
From being a nation before Me forever."
For all that they have done," declares the Lord.
31:35-37 YHWH's new covenant is as stable and permanent as the fixed orders (BDB 349) and cycles of creation. Verse 37 expresses the positive truth in a negative statement (i.e., conditional expression which cannot be fulfilled).
38"Behold, days are coming," declares the Lord, "when the city will be rebuilt for the Lord from the Tower of Hananel to the Corner Gate. 39The measuring line will go out farther straight ahead to the hill Gareb; then it will turn to Goah. 40And the whole valley of the dead bodies and of the ashes, and all the fields as far as the brook Kidron, to the corner of the Horse Gate toward the east, shall be holy to the Lord; it will not be plucked up or overthrown anymore forever."
31:40 "valley of dead bodies and of the ashes" This phrase refers to the "Valley of the Sons of Hinnom" (cf. 7:31; 19:2,6), which became the Hebrew contraction for Gehenna. See Special Topic at 4:4.
This phrase is missing in the LXX. There are some scholars who do not accept this identification because the word used for "valley" (BDB 770) is different than in 7:31-32 and 19:2, 6 (BDB 161). However, the dead bones and ashes seem to demand it.
This is a study guide commentary, whichmeans that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why was the prophecy so radical to its hearers?
2. Has this been fulfilled? When?
3. Why is 31:30-34 so significant?
4. What is involved in the New Covenant?

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