Jeremias 31
David Guzik · Citado em PreceptAustin
Jeremias 31
Guzik has a similar interpretation - The great persecution of the Jewish people in the time of Jacob's trouble (Jeremiah 30:7-note, Revelation 12-note, esp Rev 12:13-17-note) will afflict many and not all will survive. Yet the great majority of those who survived will receive Gods grace and rest, finding it in their Messiah Jesus Christ. (Commentary) The people who survived the sword found grace in the wilderness - The mention of the wilderness suggests that the interpretation of the sword they survived was the sword of Egypt. Thus this verse seems to allude to the deliverance of the nation from Egyptian bondage. Found grace in the wilderness - Just as in the New Testament, the grace of God reflects His bestowal of favor or blessing that is neither deserved nor merited. If this refers to their 40 years of wilderness wanderings clearly His grace was manifest to them in manifold ways - His leading them, (Ex 13:21, Dt 1:32-33, Nu 9:17, 20-21) protecting them (Ex 14:14, 19-25, Dt 1:30), feeding them (Ex 16:35, Neh 9:20), caring for their needs (Dt 8:4, Dt 29:5, Neh 9:21). If one applies it to the return of the Ten Tribes, it is simply a continuation of His grace. Jeremiah 31:3 The LORD appeared to him from afar, saying, "I have loved you with an everlasting love; Therefore I have drawn you with lovingkindness. GOD'S COVENANT FAITHFULNESS IN ACTION Appeared to him - To whom does him refer? In context, this refers to Israel. While Israel is often referred to in feminine terms, that is not always the case. For example, in Hosea 11:1 Jehovah says "When Israel was a youth I loved him, And out of Egypt I called My son." From afar - Some translate this as "long ago" because the Hebrew adjective rahoq can have both a spatial (from afar) and a temporal (long ago) meaning. I have loved you - Note clearly that it is Yahweh Who is the Initiator of the love, not Israel. The same principle is reiterated by John who explains "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins." (1Jn 4:10) He latter adds that "We love, because He first loved us." (1Jn 4:19) Why did He love them? Although we cannot begin to fathom the depths of His love (cp Ep 2:7) one can know that God's unconditional love is based upon His faithfulness to keep His covenant promises. How blessed is the man whose God is THE God and who has personally entered into His covenant with Abraham by faith (of which the New Covenant is in essence an extension). God does just love with an everlasting love but He also draws (mashak = drag) which is the same verb Jeremiah used of his deliverance from the cistern (Jer 38:13). What an awesome picture of the love of God seeking men who do not seek Him! In context of Judah's rejection and apostasy, God continued to love them. The very foundation for the restoration of Israel is the love of God and His faithfulness in keeping His Abrahamic covenant (which comes to fruition in the New Covenant) God repeatedly affirmed His love for Israel, a love based on the Abrahamic Covenant and a love which demonstrated itself in His acting on their behalf in the past, the present (speaking of their return from exile in Babylon) and the future (which is the main focus of Jeremiah 30-33 is future).... Deuteronomy 7:8; but because the LORD loved you and kept the oath which He swore to your forefathers (Abrahamic Covenant), the LORD brought you out by a mighty hand, and redeemed (Israel's first redemption was based on covenant) you from the house of slavery, from the hand of Pharaoh king of Egypt. Deuteronomy 10:15 “Yet on your fathers did the LORD set His affection to love them, and He chose their descendants after them, even you above all peoples, as it is this day. Hosea 11:1 When Israel was a youth I loved him, And out of Egypt I called My son. Everlasting love - Only an eternal God could provide eternal love! And His everlasting love speaks to the unconditional nature of His love for Israel. For most of Israel's existence in the Old Testament they were quite "unlovable," if one bases that evaluation on how often they were obedient versus how often they rebelled. The record in fact shows that they continually rebelled against God (cp 2Chr 36:15-16), Who earlier declared that "Since the day that your fathers came out of the land of Egypt until this day, I have sent you all My servants the prophets, daily rising early and sending them. Yet they did not listen to Me or incline their ear, but stiffened their neck; they did evil more than their fathers." (Jer 7:25-26) And again Jehovah declared "Indeed the sons of Israel and the sons of Judah have been doing only evil in My sight from their youth; for the sons of Israel have been only provoking Me to anger by the work of their hands." (Jer 32:30, cp Jer 22:21) David Guzik has an interesting comment and several quotes on everlasting love - Gods great message to Israel was an assurance of His love. Anchored in eternity past, His love for Israel extended to eternity future. It was an everlasting love. God assured Israel of this by starting with Yes. Remarkably, some Christians think that God has said no to an everlasting love for Israel as Israel; that they should now be regarded as the now unchosen chosen people.. It is not, I have pitied thee, nor I have thought about thee, but I have loved thee. God is in love with you. (Spurgeon) " 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. (Clarke) This statement was spoken to Israel; but the love it describes is Gods love for every believer. You must go back beyond your birth, beyond Calvary and Bethlehem, beyond the fall of man and the Garden of Eden, and as you stand looking out into the immensity of eternity, dare to believe that you were loved and chosen in Christ, the object of Gods most tender solicitude and pity. (Meyer) (Commentary) Scripture repeated testifies to the faithfulness of Jehovah to His chosen people Israel... Jeremiah 46:28 “O Jacob My servant, do not fear,” declares the LORD, “For I am with you. For I shall make a full end of all the nations Where I have driven you, Yet I shall not make a full end of you; But I shall correct you properly And by no means leave you unpunished.” Jeremiah 51:5 For neither Israel nor Judah has been forsaken By his God, the LORD of hosts, Although their land is full of guilt Before the Holy One of Israel. Everlasting (eternal, forever) (05769)(olam) is a masculine noun which means a very long time, an indefinite continuance into the distant future. Time immemorial. While olam often refers to time future, some uses refer to time past (Dt 32:7, Job 22:15, Jer 6:16, 18:15), without the idea of endless or limitless past. According to some authorities olam is derived from 'alam (05956) which means to conceal, hide, be hidden, be concealed, be secret (2Ki 4:27, Ps 10:1). (others say the origin is uncertain) Gesenius feels olam refers to that which is hidden, especially "hidden time" the beginning or end of which is either uncertain or undefined = eternity, perpetuity. Therefore - A clear term of conclusion. Based on His eternal love, He acted. And even as a husband who loves his wife draws her to himself, even so Yahweh did to Israel doing so with lovingkindness. Lovingkindness is a covenant term and is based (like grace) not on their meriting being drawn but based on Yahweh's faithfulness to His covenant, especially the covenant with Abraham, Isaac and Jacob as this covenant was unconditional. I have drawn you with lovingkindness - Absolutely no man seeks after God (Ro 3:11) unless he is drawn, a mysterious truth that Jesus emphasized in John 6:44 declaring "No one can come to Me, unless the Father who sent Me draws him; and I will raise him up on the last day." (cp Jn 6:37) Although it is subtle, there would seem to be a difference between drawing versus compelling or forcing Israel to love Him. One is reminded of Paul's great words in Romans 2:4 - "Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?" (note) As Spurgeon said "The master-magnet of the Gospel is not fear, but love. Penitents are drawn to Christ rather than driven." Lovingkindness (02617)(hesed/chesed/heced) is the idea of loyal love or faithful love in action (in Jer 31:3 "drawing" them) and often in the OT refers to God's lovingkindness expressed in His covenant relationship with Israel (His "loyal love" to His "Wife" Israel [cp Hos 2:18, 19, 20- Zechariah 8:8 ) see note , Isa 54:5, Je 31:32] = His "loyalty to covenant"). God's hesed His denotes persistent and unconditional tenderness, kindness, and mercy, a relationship in which He seeks after man with love and mercy (cp God immediately seeking man Ge 3:9, who was immediately hiding Ge 3:8 trying to cover their shame Ge 3:7 - contrast God's lovingkindness manifest by spilling blood to provide skins to cover their shame! Ge 3:21). Hesed expresses both God’s loyalty to His covenant and His love for His people along with a faithfulness to keep His promises. W E Vine writes that "In general, one may identify three basic meanings of hesed, and these 3 meanings always interact -- strength, steadfastness, and love. Any understanding of hesed that fails to suggest all three inevitably loses some of its richness. Love by itself easily becomes sentimentalized or universalized apart from the covenant. Yet strength or steadfastness suggests only the fulfillment of a legal (or similar) obligation. Hesed refers primarily to mutual and reciprocal rights and obligations between the parties of a relationship (especially Jehovah and Israel). But hesed is not only a matter of obligation but is also of generosity. It is not only a matter of loyalty, but also of mercy. Hesed implies personal involvement and commitment in a relationship beyond the rule of law." (Vine's Complete Expository Dictionary of Old and New Testament Words) Jeremiah 31:4 "Again I will build you and you will be rebuilt, O virgin of Israel! Again you will take up your tambourines, And go forth to the dances of the merrymakers. THE FRUIT OF JEHOVAH'S FAITHFUL LOVE AND DRAWING Again I will - Again means once more or returning to a previous condition. The point of the word "again" is that Jehovah is the One who blessed them in the past and He will do it again. It reminds one of Paul's doxology affirming that "from Him, through Him and to Him are all things. To Him be the glory forever. Amen" (Ro 11:36-note). Again I will build you and you will be rebuilt - This implies that Israel had been "torn down" and this would certainly be true historically. Notice it is the nation (or people) that would be rebuilt, not so much inanimate buildings. Recall that in Jeremiah's prophetic call God had foretold a dual aspect to his prophetic ministry "See, I have appointed you this day over the nations and over the kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant." (Jeremiah 1:10) His prophecy would first be one of tearing down which is the primary thrust of his prophecies through Jeremiah 29, but beginning in Jeremiah 30-33 would then be a ministry of building up as stated in this passage. And in the previous chapter Jehovah declared "Behold, I will restore the fortunes of the tents of Jacob and have compassion on his dwelling places; And the city shall be rebuilt on its ruin, And the palace shall stand on its rightful place." (Jer 30:18) (Comment - Notice that He will even have compassion on the dwelling places!) Jehovah later reaffirms this prophetic promise in this section of the "Book of Consolation" (Jeremiah 30-33) - "And I will restore the fortunes of Judah and the fortunes of Israel, and I will rebuild them as they were at first." (Jeremiah 33:7) The prophet Amos also records Jehovah's promise to rebuild - "In that day (the context is clearly the glorious day of the Millennium) I will raise up the fallen booth of David, And wall up its breaches; I will also raise up its ruins, And rebuild it as in the days of old." (Amos 9:11) Similarly Isaiah prophesied "they shall build houses and inhabit them; They shall also plant vineyards and eat their fruit." (Isa 65:21). Again you will - The point is that there had been days of joy in the past history of Israel. But the repeated sins of the nation had diminished their experience of genuine joy. But now in the context of their entrance into the New Covenant, they will once again enjoy joy! In Jer 7:34 (cp Jer 16:9, 25:10) God had said "I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride; for the land will become a ruin." But now Israel basking in the light of His everlasting love and His compassion, was to experience a new joy. As one commentator put it God "was promising to turn the volume back up. Way up!" O virgin of Israel - This description is repeated in Jeremiah 31:21. This phrase was used first by Jeremiah in Jeremiah 18:13 in a negative context of their forgetting Jehovah as shown by their burning of incense to worthless gods (idols) (Jer 18:15). To what does the phrase virgin of Israel refer? The NET Note on Jer 14:17 gives us some help explaining that "This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphor the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here (Jer 14:17) is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them (in Jer 14:17)." (Bolding added) (Jeremiah 31 NET Notes) That said, clearly "virgin of Israel" in Jer 31:4 and Jer 31:21 is used in a positive context. Even as a husband would delight in his wife's virginity (cp Jer 31:32), so too Jehovah would seem to be expressing a similar thought in light of the fact that Israel is now regenerate, clothed so to speak in the righteous garments of Jehovah. Israel (who originally was to be a "spiritual virgin" so to speak) had fallen far short of the "ideal" and gone whoring with her lovers in the pagan nations (Read Jer 2:20). And keep in mind that in Jer 31:32 Jehovah described His relationship with Israel under the Mosaic Covenant as "a husband to them (Israel)". But now in the New Covenant, she would receive a new heart and be a new creation (cp 2Cor 5:17-note), like a brand new "spiritual virgin" if you will. While this explanation is not meant to be definitive, it would certainly seem to have some merit in this "Book of Consolation" in which God reverses Israel's status from spiritual prostitute to sanctified virgin! But as always "Be a Berean" (Acts 17:11-note). HCSB Study Bible - God pictures His love for Israel by calling her His virgin bride (2:1-3; Hos 2:14-23), recalling the early days in the wilderness. (Select "Library," then Study Bible Notes) New Bible Commentary - The Virgin image has only been used ironically before (Jer 18:13-15); here (Jer 31:4), it contrasts with the former 'prostitute' (Jer 2:20). In the New Covenant, the former stains have been washed away. The new life, moreover, is one that can be portrayed in images that are homely and joyful. The idea of Israel as Virgin leads into the colorful picture of the young women of the land going out to dance, perhaps at a festival (cf. Jdg. 21:20-21). Philip Ryken alludes to virgins in his comments on the phrase take up your tambourines...go forth to the dances writing that "this is the way maidens danced on their wedding day. Once Jeremiah had condemned God’s people for their spiritual prostitution (Jer 3:2–3; 4:30). But the day would come when they would dance their way through the city like virgin brides on a fine wedding morning, singing and dancing before the Lord. Imagine how wonderful it would be to live in a city where all the great civic events centered on the worship of Almighty God. Imagine a city where all the memorials, monuments, fairs, parades, parties, concerts, and fireworks were directed ultimately to the glory of God. That is God’s ultimate plan for his city." (Preaching the Word - Jeremiah) Reformation Study Bible - Contrast Jer 18:13–15, where Israel’s “virginity” has been squandered. See also Jer 2:20, 22. In the New Covenant the stain of defilement is finally cleansed. Virgin is not the word 'almah which was used in Isaiah 7:14, but the Hebrew word betulah Jeremiah 31:5 "Again you will plant vineyards on the hills of Samaria; The planters will plant and will enjoy them. PRODUCTIVE LAND PRODUCES JOY Again you will - Again means once more or returning to a previous condition. Therefore as in the previous verse, the point is that there had been days of wonderful prosperity in the past history of Israel, but their prosperity was destroyed by their sin. But here in the context of the New Covenant, Jehovah promises that they will once again experience prosperity! Samaria - This is a reference to the Northern Kingdom which was also referred to as Ephraim as in several of the following passages = Jer 31:6, 9, 18, 20. The hills of Samaria - God truly makes all things new! In the past Samaria had been the capital of the northern kingdom and a center of idolatry including Baal worship and fertility cults. In the cursing section of Deuteronomy Moses had warned that when Israel disobeyed "you shall plant a vineyard, but you shall not use its fruit." (Dt 28:20). Now Israel would plant fertile fields that brought joy to their planters -- a complete turn-around under the New Covenant of grace. Through the prophet Amos Jehovah describes the glorious, grace filled Millennial Kingdom declaring Behold, days are coming," declares the LORD, "When the plowman will overtake the reaper and the treader of grapes him who sows seed; When the mountains will drip sweet wine, And all the hills will be dissolved. Also I will restore the captivity of My people Israel (a promise to literal Israel, not the church!), and they will rebuild the ruined cities and live in them, They will also plant vineyards and drink their wine, and make gardens and eat their fruit. I will also plant them on their (Israel's) land (The Land was promised to Abraham, then to Isaac and then to Jacob - Read Ge 12:7, 13:15, 15:18, 17:8, 26:3-4 = to Isaac, Ge 35:12 = to Jacob), and they will not again be rooted out from their land which I have given them," Says the LORD your God." (This is the last verse of Amos!) (Amos 9:13-15) Micah prophesied of this glorious time writing "And each of them will sit under his vine And under his fig tree, With no one to make them afraid (Ed: Because the Millennium will be ruled by Jehovah Shalom, the Lord our peace!), For the mouth of Jehovah Sabaoth has spoken." (Micah 4:4) Zechariah adds that "In that day (the Millennium),' declares the LORD of hosts , 'every one of you will invite his neighbor to sit under his vine and under his fig tree.'" (Zech 3:10) NET Note on enjoy them - The terms used here refer to the enjoyment of a period of peace and stability and the reversal of the curse (contrast, e.g., Deut 28:30). The Hebrew word translated “enjoy its fruit” is a technical one that refers to the owner of a vineyard getting to enjoy its fruit in the fifth year after it was planted, the crops of the first three years lying fallow, and that of the fourth being given to the LORD (cf. Lev 19:23–25). (Jeremiah 31 NET Notes) Enjoy them - The Septuagint renders this phrase as command (aorist imperative) using the verb aineo which means to praise or extol and in the NT is used only of praise for God. David spoke of these glorious days that would come to Israel in the Millennial kingdom - "Oh, that the salvation of Israel would come out of Zion! When the LORD restores His captive people (When? In the Messianic Kingdom), Jacob will rejoice, Israel will be glad (Note both Southern and Northern kingdoms mentioned together foreshadowing their reunification in the Millennium)." (Ps 14:7) Jeremiah 31:6 "For there will be a day when watchmen on the hills of Ephraim call out, 'Arise, and let us go up to Zion, to the LORD our God.'" RESTORATION OF WORSHIP For - Term of explanation - He is explaining how it is that celebration and joy would be present again in the land. It is because they have a personal relationship with Jehovah their God, the One Who is the source of all genuine joy (cp Neh 8:10, Gal 5:22, Ro 15:13, 1Thes 1:6). Indeed, as David so beautifully said "Thou wilt make known to me the path of life; In Thy presence is fulness of joy; In Thy right hand there are pleasures forever." Guzik on watchmen - "The watchmen were posted high on vantage points in time of war to warn of an approaching enemy (cf. Jeremiah 6:17). But here the watchman's call is for a nobler purpose, Up! Let us go up to Zion." (Ibid) Ryrie relates that watchmen included "those who signaled the first appearance of the crescent moon in connection with Passover or new moon celebrations. In the Millennium the schism between North and South will be healed and all will go to Zion (Jerusalem) to worship. Ephraim stands for the 10 tribes of the Northern Kingdom (cf. Jer 31:9; Hos. 9:3). Watchman (05341) (natsar) means to guard, keep, observe, hide, preserve, hide. Many of the uses of natsar are nuanced by the object that is being watched or guarded. The first use in Ex 34:7 speaks of God keeping His faithfulness! Natsar is used with a similar sense of keeping faithfulness in “keeping” the covenant (Dt. 33:9); “keeping” the law (Ps. 105:45); “keeping” the rules of parents (Pr. 6:20). Watchman - One who stands guard. Ancient cities had watchmen stationed on the walls. Their responsibility was to sound a warning if an enemy approached (2Ki 9:17; Ezekiel 33:2-3 ). Israel's prophets saw themselves as watchmen warning the nation of God's approaching judgment if the people did not repent. Vineyards and fields also had watchmen, especially during harvest. Their responsibility was to guard the produce from animals and thieves. (Holman) NET Note on watchmen - Watchmen were stationed at vantage points to pass on warning of coming attack (Jer 6:17; Ezek 33:2, 6) or to spread the news of victory (Isa 52:8). Here reference is made to the watchmen who signaled the special times of the year such as the new moon and festival times when Israel was to go to Jerusalem to worship. Reference is not made to these in the Hebrew Bible but there is a good deal of instruction regarding them in the later Babylonian Talmud. (Jeremiah 31 NET Notes) Let us go up to Zion...to the LORD our God - Who would dare take such a journey if they were not themselves holy? As David asks rhetorically "Who may ascend into the hill of the LORD? And who may stand in His holy place? He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully." (Ps 24:3-4) Zion - The city of Jerusalem, the site of the rebuilt Millennial Temple (Ezek 40:5-43:27; cp Joel 3:16-17 = "Dwelling in Zion My holy mountain"). To the LORD our God - The clear implication is that He is present in Zion, a fact to which Messiah attests in Ezek 43:7 (speaking of the Millennial Temple) "this is the place of My throne and the place of the soles of my feet, where I will dwell among the sons of Israel forever." Indeed, in the Millennial era, Messiah will rule the whole world from the city of Jerusalem. His Temple will be rebuilt (Ezekiel 40-48) Notice how they now readily affirm "possession" of God referring to Him as "our God," a reflection of their having entered into the new covenant relationship with Him. NET Note adds that "Not only will Israel and Judah be reunited under one ruler (cf. Jer 23:5–6 = "Righteous Branch...the LORD our righteousness"), but they will share a unified place and practice of worship once again in contrast to Israel using the illicit places of worship, illicit priesthood, and illicit feasts instituted by Jeroboam (1Ki 12:26–31) and continued until the downfall of Samaria in 722 B.C." (Jeremiah 31 NET Notes) Jeremiah 31:7 For thus says the LORD, "Sing aloud with gladness for Jacob, and shout among the chief of the nations; Proclaim, give praise and say, 'O LORD, save Your people, the remnant of Israel.' KJV For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel. NET Moreover, the LORD says, "Sing for joy for the descendants of Jacob. Utter glad shouts for that foremost of the nations. Make your praises heard. Then say, 'LORD, rescue your people. Deliver those of Israel who remain alive.' ESV For thus says the LORD: "Sing aloud with gladness for Jacob, and raise shouts for the chief of the nations; proclaim, give praise, and say, 'O LORD, save your people, the remnant of Israel.' NIV This is what the LORD says: "Sing with joy for Jacob; shout for the foremost of the nations. Make your praises heard, and say, 'O LORD, save your people, the remnant of Israel.' NLT Now this is what the LORD says: "Sing with joy for Israel. Shout for the greatest of nations! Shout out with praise and joy: 'Save your people, O LORD, the remnant of Israel!' LXE For thus saith the Lord to Jacob; Rejoice ye, and exult over the head of the nations: make proclamation, and praise ye: say, The Lord has delivered his people, the remnant of Israel. See Charles Simeon's sermon (recall he lived from 1759-1836) - Jeremiah 31:7-9 The Restoration of the Jews For thus says the LORD - Jeremiah uses this phrase 26x out of 51 total uses in the OT - Jer 4:3, 27; 6:6; 10:18; 16:3, 5, 9; 20:4; 22:6, 11; 27:19; 28:14; 29:8, 10, 16; 30:5, 12; 31:7; 32:15, 42; 33:4, 17; 42:18; 48:40; 49:12; 51:33 Sing aloud...shout among...proclaim, give praise...say - "It is unclear who the addressees of the masculine plural imperatives are in this verse. Possibly they are the implied exiles who are viewed as in the process of returning and praying for their fellow countrymen." (Jeremiah 31 NET Notes) Chief (head, "foremost,"= NIV "greatest"= NLT) of nations - Referring to Israel. Moses speaking to Israel prophesied "that He shall set you high above all nations which He has made, for praise, fame, and honor; and that you shall be a consecrated people to the LORD your God, as He has spoken.” (Dt 26:19, cp Dt 28:1). Throughout Israel's history, she has only transiently fulfilled this prophecy, but it will be fully fulfilled in the last days when Messiah delivers the remnant and Jerusalem becomes the leading city of the world (cp Isa 62:12NLT which speaks of Israel and Jerusalem in the Millennium). O LORD save Your people - Some versions see this not as a prayer but as a declaration - "The LORD will rescue His people. He will deliver those of Israel who remain alive." This rendering follows the Septuagint (see LXE above). The NET Note adds that this latter reading "appears more appropriate to the context of praise presupposed by the preceding imperatives." (Jeremiah 31 NET Notes) Charles Simeon (1759-1836) - That the Jews shall be restored to their own land, is, I think, as plainly declared in Scripture, as any truth in the Bible: though, if any be disposed to doubt it, I am not anxious to maintain a controversy respecting it; because, however important it may be to the Jews, it is to us a matter of small moment. To me it appears, that the preceding chapter, together with that before us, is fully upon this point. But, at all events, the future conversion of the Jews is absolutely certain, and indeed is universally admitted....The manner in which it shall be effected—“With weeping and supplication shall they come;” as says the Prophet Zechariah also, “God will pour out upon them a spirit of grace and of supplication: and they shall look on Him whom they have pierced, and mourn, and be in bitterness, as one is in bitterness for his first-born [Note: Zechariah 12:10.”I (Jeremiah 31:7-9 The Restoration of the Jews) The remnant of Israel - This refers to the believing remnant, those described by Zechariah who quoted Jehovah's prophetic promise - "And I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication, so that (purpose clause - he now presents the purpose of the grace and the pleading prayers) they will look on Me whom they have pierced (Isa 53:5, cp Rev 1:7, Mt 24:30); and they will mourn for Him, as one mourns for an only son, and they will weep bitterly (marar) over Him, like the bitter weeping over a first-born." (Zechariah 12:10) Even though Ro 11:26-note says "all Israel will be saved," other passages clearly define the "all Israel" as only a remnant of Jews who chose to receive Messiah as their Deliverer, Redeemer and Lord (contrast Messiah's first encounter with most of the Jews - Jn 1:11-13-note). Zechariah 13:8 is more "quantitative" specifying (note that Jehovah is speaking this prophecy) "And it will come about in all the land...that two parts in it will be cut off and perish; but the third will be left (Hebrew = yathar = same word translated elsewhere as "remainder/remaining"!) in it." (Zech 13:8) (cp similar but less quantitative idea of "purged, purified and refined" in Da 12:10-note where "many" refers to the Jews) Earlier Jehovah had given a parallel prophetic promise declaring "Then I Myself shall gather the remnant of My flock out of all the countries (Ed: This "geographic phrase" signifies this is indeed a prophecy and is not referring to the return of the exiles from Babylon - the Northern tribe did not return from Assyria at that time!) where I have driven them and shall bring them back to their pasture; and they will be fruitful and multiply." (Jer 23:3) In Jer 6:9 we read about Babylon gleaning and leaving a remnant - Thus says the LORD of hosts, “They will thoroughly glean as the vine the remnant of Israel; Pass your hand again like a grape gatherer Over the branches.” Bryan Chapell - The doctrine of the “remnant” is the way the prophets refer to the faithfulness of God in tension with the overwhelming faithlessness of the chosen nation. God will save a people out of the mass of humanity. Paul takes up the remnant doctrine in his concerns over unbelief among his fellow Jews. A remnant is being saved as the true Israel (Ro 9:6–8, 27; 11:1–7). (Gospel Transformation Bible) Here is a summary of the doctrine of the remnant as it applies to the nation of Israel from C I Scofield (while I do not agree with everything he teaches, this summary seems very sound and scripturally saturated) - Remnant, Summary: In the history of Israel a remnant may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7000 had not bowed the knee to Baal (1Ki 19:18). In Isaiah's time, Israel had been reduced to only a few godly "survivors" (Isa 1:9), for whose sake God still forebore to destroy the nation. During the captivities the remnant appears in Jews like Esther, Mordecai, Ezekiel, Daniel, Shadrach, Meshach, and Abednego. At the end of the seventy years of Babylonian captivity it was the remnant that returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and those "who were looking forward to the redemption of Jerusalem" (Luke 2:38) were the remnant. During the Church Age the remnant is composed of believing Jews (Ro 11:4-5). But an important aspect of the remnant is prophetic. During the Great Tribulation a remnant out of all Israel will turn to Jesus as Messiah." "Israel was not created in order to disappear - Israel will endure and flourish." – President John F. Kennedy THE FOREMOST OF NATIONS John Weldon - The Future Global Dominion of Israel - “Thus says the Lord God, ‘This is Jerusalem; I have set her at the center of the nations, …” (Ezekiel 5: 5)....The future dominion of Israel is discussed in many passages (such as Isaiah 60:3, 5, 11-12, 14-22). Israel will one day receive "the wealth of the nations" and indeed will rule the world: "And the house of Israel will possess the nations..." (Isaiah 14:2, cf. Isaiah 49:23; 60:5, 10-12, 16-22) "... the wealth on the seas will be brought to you, to you the riches of the nations will come. Your gates will always stand open, they will never be shut, day or night, so that men may bring you the wealth of the nations -- their kings led in triumphal procession. For the nation or kingdom that will not serve you will perish; it will be utterly ruined." (Isaiah 60:5, 11-12) According to Isaiah 60:21, "they will possess the land forever." Because of God's faithfulness to His covenant, during the Messianic age, Israel will be "the foremost of the nations." (Jeremiah 31:7) All this would be impossible if God had truly and ultimately abandoned the nation of Israel. But the Bible teaches that God even loves the physical land of Israel, and that he chose it for His namesake as his land. God refers to the physical land of Israel as "my land." (e.g., Jeremiah 2:7). In fact, Israel is the land where he dwells. "Do not defile the land where you live and where I dwell, for I, the LORD, dwell among the Israelites." (Numbers 35:34). God describes himself as "the holy one of Israel," and "the God of Israel." In the Messianic age, God himself reigns from Jerusalem. "At that time they will call Jerusalem, The Throne of the LORD, and all nations will gather in Jerusalem to honor the name of the LORD. No longer will they follow the stubbornness of their evil hearts." (Jeremiah 3:17) According to the book of Revelation, at the end of the Millennium, God's love for Jerusalem remains, for as indicated previously, what comes down from heaven is the eternal magnificent city, "the new Jerusalem." (Revelation 21:1-5) True indeed, praise God. To be sure, again, given the truth of God's sovereignty over all things, why, in 1948 would the Jews have returned to the land at all, if God were really through with the nation of Israel? Finally, it may be well to remember that apart from God himself, the nation of Israel is the dominant theme of the Bible. Virtually the entire Old Testament is about Israel – about 77% of the Bible. God loves Israel simply because he loves Israel; it is God’s perfect right to do so, as he pleases, and He has permanently wedded his faithfulness toward Israel to his own character -- after that, what else can be said? But obviously, God is not only committed to Jerusalem and Israel; he is even more committed, if that were possible, to his own dear children who have believed in his Messiah, his one and only Son. (God's Heart for Israel and Us) Jeremiah 31:8 "Behold, I am bringing them from the north country, and I will gather them from the remote parts of the earth, among them the blind and the lame, the woman with child and she who is in labor with child, together; a great company, they will return here. A SUPERNATURAL REGATHERING OF ISRAEL Behold (02009)(hinneh) is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! Hinneh is a marker used to enliven a narrative, to express a change a scene, to emphasize an idea, to call attention to a detail or an important fact or action that follows (Isa 65:17, Ge 17:20, 41:17).
Jeremias 31
Guzik points out that indeed "A great miracle happened in 1948, when Israel was once again established as a Jewish state in their ancient land. As wonderful and miraculous that was, it does not yet fulfill the glory of this promise. Israel is now gathered in unbelief; this will only be completely fulfilled when Israel comes to faith in Yahweh and His Messiah." (cp Ro 11:26). Here is what the prince of preachers C H Spurgeon said in a sermon in 1855 (about a century before the nation was reborn) - "I believe in the restoration of the Jews to their own land in the last days. I am a firm believer in the gathering in of the Jews at a future time. Before Jesus Christ shall come upon this earth again, the Jews shall be permitted to go; to their beloved Palestine." (Wow! Spot on as the Brits would say!) (Bolding added) From the north country...from the remote parts of the earth - If we just read the first phrase, this might be interpreted as God bringing the exiles back from Babylon. The last phrase however broadens the scope of this gathering to the encompass Jews throughout the entire world. Furthermore, only a relatively small company of Jews returned to Judah from Babylonian exile and here we read a great company, which supports a regathering of the Jews from their worldwide dispersion. North (used 25 in Jeremiah but not all in same sense = Jer 1:13-15, 4:6, 6:1, 22, 10:22, 13:20, 15:12, 25:9 = These speak of the Babylonians; Jer 3:12, 18; 16:15; 23:8; 26; 31:8; 46:6, 10, 20, 24; 47:2; 50:3, 9, 41; 51:48) - In Jeremiah 3:18 we read a prophecy related to the "north" which is yet to be fulfilled - “In those days (What days? The last days which will be consummated at the return of Messiah the Deliverer Who will save "all" Israel = all those who believe - Ro 11:26-note) the house of Judah will walk with the house of Israel, and they will come together from the land of the north to the land ("Promised Land") that I gave your fathers as an inheritance." Earlier Jeremiah had prophesied of this yet future worldwide regathering of Jews writing 'As the LORD lives, who brought up the sons of Israel from the land of the north and from all the countries where He had banished them.' For I will restore them to their own land which I gave to their fathers." (Jer 16:15) This divinely enabled regathering was reiterated in Jeremiah 23:8 - "As the LORD lives, who brought up and led back the descendants of the household of Israel from the north land and from all the countries (this speaks of a yet future regathering) where I had driven them.' Then (expression of time) they will live on their own soil." (Jer 23:8). The other exilic prophet Ezekiel also prophesied of the regathering - "I will seek the lost, bring back the scattered, bind up the broken, and strengthen the sick; but the fat and the strong I will destroy. I will feed them with judgment." (Ezek 34:16) Blind - (cp Isa 42:16) The point is that so complete is His supernatural ingathering that none of the redeemed remnant are excluded or missed, even if they are blind or lame. If He can assure their return, there is no one He can not help! God will make sure all His faithful chosen people return to the Promised Land in the last days! Lame - In the present context Jehovah speaks positively to the lame. Compare this to Jeremiah's earlier question "Is there no balm in Gilead? Is there no physician (rapha) there? Why then has not the health of the daughter of my people been restored?" (Jer 8:22) Ryrie commenting on Jer 8:22 says the balm was "A resin used medicinally and available little more than a day's journey away in Gilead (cf. Ge 37:25). Though it was near, the people refused God's help." Micah gives a parallel prophecy writing "In that day (eschatological day - the last days, the day when Messiah returns as King of kings [Rev 19:16 -note] - see Millennium)," declares the LORD, "I will assemble the lame, and gather the outcasts, Even those whom I have afflicted. I will make the lame a (believing) remnant, and the outcasts a strong nation, and Yahweh will reign over them in Mount Zion (earthly Jerusalem) from now on and forever." (Micah 4:6-7 -note) Zephaniah has a similar prophecy in which Jehovah promises "Behold, I am going to deal at that time With all your oppressors, I will save the lame And gather the outcast (those forcibly driven out, as into exile), And I will turn their shame into praise and renown In all the earth." (Zephaniah 3:19-note) Jeremiah 31:9 "With weeping they will come, and by supplication I will lead them; I will make them walk by streams of waters, on a straight path in which they will not stumble; For I am a father to Israel, And Ephraim is My firstborn." With weeping they will come - Are these tears of regret (Jdg 21:2), of repentance (as in Joel 2:12) or of joy, or some combination? As one studies the definitions of the two words weeping and supplication, it seems that these words do not generally reflect joy. I agree with the NET Note that "The ideas of contrition and repentance are implicit from the context (cf. Jer 31:18–19) and are supplied for clarity." (Jeremiah 31 NET Notes) As noted below, the same Hebrew noun (tachanun) is used for supplication here and in Zechariah 12:10. We do know from this passage in Zechariah that when Messiah returns God says "I will pour out on the house of David and on the inhabitants of Jerusalem, the Spirit of grace and of supplication (tachanun), so that they will look on Me whom they have pierced; and they will mourn for Him, as one mourns for an only son, and they will weep bitterly (Hebrew = marar = not same word Jeremiah uses for weeping = beki) over Him, like the bitter weeping over a first-born." (Zechariah 12:10) Weeping (01065)(beki from bakah = to bewail, weep, weep bitterly) is a masculine noun expressing sorrow with noise and tears. Used of trickling water (small flow) in Job 28:11 and of teardrops in Ps 102:9. First use describes Joseph weeping after his brothers had come to him in Egypt (Ge 45:2). In Dt 34:8 Israel wept at the death of Moses. In a famous use the psalmist writes "For His anger is but for a moment, His favor is for a lifetime; Weeping may last for the night, But a shout of joy comes in the morning." In his brokenness Hezekiah "wept bitterly" (2Ki 20:3). In Ezra 3:13 weeping is juxtaposed to the sound of joy. When the Jews heard Haman's decree that they would be murdered there was great weeping (Esther 4:3). Job described his face had become flushed because he had wept so much (Job 16:16). There was wailing in Moab when she was devastated and ruined (Isa 15:2-3). Isaiah juxtaposes joy and weeping writing " “I will also rejoice in Jerusalem, and be glad in My people; And there will no longer be heard in her The voice of weeping (beki) and the sound of crying (outcry, cry of distress)." (Isa 65:19). It should probably come as no surprise that the most frequent occurrences of weeping are in Jeremiah and Isaiah (both with 7 in NAS). Beki is used of the "lament with bitter weeping" in Ramah (Jer 31:15). The Septuagint translates beki in Jer 31:9 with the noun klauthmos which means weeping, bitter crying, even wailing. Beki is rendered in the NAS as - bitterly(1), bitterly*(3), continual weeping(1), flowing(1), tears(1), weep(2), weeping(19), wept*(1). Beki - 28 v - Ge 45:2; Dt 34:8; Jdg 21:2; 2Sa 13:36; 2Kgs 20:3; Ezra 3:13; Esther 4:3; Job 16:16; 28:11; Ps 6:8; 30:5; 102:9; Isa 15:2-3, 5; Isa 16:9; 22:4, 12; 65:19; Jer 3:21; 9:10; 31:9, 15-16; 48:5, 32; Joel 2:12; Mal 2:13 Jehovah repeats this promise in Jeremiah 50 promising "In those days and at that time," declares the LORD, "the sons of Israel will come, both they and the sons of Judah as well; they will go along weeping as they go, and it will be the LORD their God they will seek." (Jer 50:4) Notice that the association of Israel with Judah in Jer 50:4 vaults the fulfillment of this prophecy into the future, for only a remnant of Judah returned to the promised land after the 70 year Babylonian exile. Weeping in Jeremiah - Jer 3:21; 9:10; 31:9, 15-16; 48:5, 32 Supplication (08469)(tachanun from chanan = extending favor which is neither expected nor deserved) is a masculine noun that describes one asking for favor. In Daniel's great prayer in chapter 9, he seeks the Lord God by "prayer and supplications, with fasting, sackcloth and ashes." (Da 9:3) and in Da 9:23 we see his supplications were heard immediately. In the first use Solomon prays "And listen to the supplications of Thy servant and of Thy people Israel, when they pray toward this place; hear Thou from Thy dwelling place, from heaven; hear Thou and forgive." (2Chr 6:21) In the psalms supplications reflect a plaintiff cry on one hand (Ps 28:2, 86:6, 130:2, 140:6, 143:1) and a gratitude for divine answer on the other (Ps 28:6, 31:22, 116:1). Proverbs speaks of the sense of humility of the one making supplication (Pr 18:23). In Jer 3:21 Israel is making supplication because they are beginning to feel the wrath of God's displeasure. Zechariah 12:10 was discussed above -- notice that both Jer 31:9 and Zechariah 12:10 use this same noun. The Holman Standard version (and others) translate tachanun with more variety than the NAS (all uses in NAS = supplication) and so renders it as pleading, plea for mercy, appeal for mercy, cry for help. Supplication (Latin supplex ~ entreating for mercy; plead humbly, kneel down) - describes the the action of asking or begging for something earnestly or humbly. The idea of pleading conveys the sense of making an emotional appeal. Tachanun - 18v - 2Chr 6:21; Job 41:3; Ps 28:2, 6; 31:22; 86:6; Ps 116:1; 130:2; 140:6; 143:1; Prov 18:23; Jer 3:21; 31:9; Dan 9:3, 17-18, 23; Zech 12:10 I will lead them - Notice this is a promise from Jehovah. He will regather the remnant back to the land promised to Abraham, Isaac and Jacob. Recall that He led them through from Egypt through the wilderness for 40 years ending in their entrance into the promised land. While He went before them in "a pillar of cloud by day....and in a pillar of fire by night" (Ex 13:21-22), how He would lead them in the future is not stated. Criswell suggests that "Joy and providential care will accompany the pilgrims on their way home. They will weep tears of contrition and rejoicing because of the divine consolation provided for them." I am a father to Israel and Ephraim is My firstborn - Jehovah is speaking, explaining why He will lead them and why they will not stumble. Ephraim is My Firstborn - see Jer 31:20. In Jeremiah 7:15 it is clear that Ephraim is used in that context not just as the name of a single tribe but as a representative of the entire Northern Kingdom (composed of 10 tribes, of who Ephraim was one). That also appears to be the meaning of Ephraim in this section. In Exodus 4:22 Moses was to tell Pharaoh that "Israel is my son, My first-born." The idea of first-born does not necessarily mean first chronologically, but can mean first in rank, first in preeminence with all the rights, privileges and responsibilities of a firstborn. NET Note on Ephraim - Ephraim was the second son of Joseph who was elevated to a place of prominence in the family of Jacob by the patriarch’s special blessing. It was the strongest tribe in northern Israel and Samaria lay in its territory. It is often used as a poetic parallel for Israel as here. The poetry is not speaking of two separate entities here; it is a way of repeating an idea for emphasis. Moreover, there is no intent to show special preference for northern Israel over Judah. All Israel is metaphorically God’s son and the object of his special care and concern (Ex 4:22; Dt 32:6). (Jeremiah 31 NET Notes) Guzik - Ephraim was not the firstborn son of Jacob (Ed: Specifically Ephraim was Joseph's son but he was not literally the one born first - that was Manasseh), yet God regarded him as firstborn. This shows that firstborn referred to more than birth order, it communicates the concept of preeminence. NET Note - Jer 31:8–9 are reminiscent of the “New Exodus” motif of Isa 40–66 which has already been referred to in Jer 16:14–15; 23:7–8. See especially Isa 35:3–10; 40:3–5, 11; 41:17–20; 42:14–17; 43:16–21; 49:9–13. As there, the New Exodus will so outstrip the old that the old will pale in comparison and be almost forgotten (see Jer 23:7–8). (Jeremiah 31 NET Notes) Jeremiah 31:10 Hear the word of the LORD, O nations, and declare in the coastlands afar off, and say, "He who scattered Israel will gather him and keep him as a shepherd keeps his flock." LISTEN UP WORLD! Hear the word of the LORD, O nations - This word is addressed to the Gentile nations, who for the most part had historically hated and continually sought to destroy Israel. He Who scattered Israel (Jer 50:17) - Jehovah had scattered them but He knew where to find them even the so-called "Ten Lost Tribes!" And Jehovah will gather them to the promised land in the last days when the Chief Shepherd (aka "The Stone" - Da 2:34-35 -note) returns to crush the Gentile powers (cf Da 2:44-45-note). In Isaiah Jehovah declared "For a brief moment I forsook you, But with great compassion I will gather you." (Isa 54:7) This is God's heart toward Israel! He...will gather - This prophecy parallels the prophecy by Moses in Deut 30:4-5 - "If your outcasts are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back. And the LORD your God will bring you into the land which your fathers possessed, and you shall possess it; and He will prosper you and multiply you more than your fathers." (cp Isa 27:12, Ezek 11:17-20, Ezek 20:34-35) As Guzik says on scattered....will gather "The themes are repeated for emphasis. God will not be finished with Israel as Israel until they are gathered again in the land in the latter days." As a shepherd keeps his flock (cp Isa 40:11) - This is a term of comparison (Simile). So even as ancient shepherds guarded and protected their flocks, so too would Jehovah in this new era. He would not lose any. Jeremiah 31:11 For the LORD has ransomed Jacob and redeemed him from the hand of him who was stronger than he. DIVINE DELIVERANCE: CAUSE FOR REJOICING NET = For the LORD will rescue the descendants of Jacob. He will secure their release from those who had overpowered them. ESV = For the LORD has ransomed Jacob and has redeemed him from hands too strong for him. NIV = For the LORD will ransom Jacob and redeem them from the hand of those stronger than they. NLT = For the LORD has redeemed Israel from those too strong for them. For - term of explanation - Jeremiah is explaining how scattered Israel would be gathered. First they had to be ransomed and redeemed implying they were enslaved or captive. In this spiritual sense this would refer to their enslavement to "Sin" as their master, as is true of all who have been redeemed by the blood of the Lamb. Ransomed...redeemed - This rescue operation is made possible by the Messiah (specifically His death, burial and resurrection) Who is Israel's (and our) Kinsman-Redeemer or Goel. Ransomed (06299)(padah) means to redeem, ransom, to buy. The idea is to cause the freedom or release of a person from bondage or ownership and it often speaks of delivering or rescue of a person in distress. Vine adds that "Padah indicates that some intervening or substitutionary action effects a release from an undesirable undesirable condition. In more secular contexts, it implies a payment of some sort." The Lxx translates padah with the verb lutroo which means to redeem (Lk 24:21) or set free (1Pe 1:18) by paying a ransom price. Redeemed (01350)(goel/ga'al) primarily means “restored to an original state.” The redeemer was a "goel" who not only delivered but who effected restoration to an original, sometimes ideal, state. In the book of Ruth, Boaz served as Ruth's kinsman-redeemer or goel redeeming her from difficulty by the payment of a price (Ru 4:1 where "close relative" = goel/ga'al). The Lxx translates goel/ga'al with the verb exaireo (from ek = out + aireo = to take, remove, seize) which literally means to take out (used literally the Lxx of Jdg 14:9KJV) and usually conveys the sense of to deliver or rescue one from a perilous or confining circumstance, setting them free. (Gal 1:4-note = "deliver us out of this present evil age," cp Peter's deliverance from Jail in Acts 12:11). It is notable that most of the uses of exaireo in the Lxx (as here in Jer 31:11) and NT are in the middle voice a fact that W E Vine says "suggests that He who thus delivers us has an interest in the result of His own act.” Goel/ga'al describes Israel's deliverance from Egypt with this rhetorical question "Was it not You who dried up the sea, the waters of the great deep; Who made the depths of the sea a pathway for the redeemed (goel/ga'al) to cross over?" (Isaiah 51:11, in context part of a prayer beginning in Isa 51:9) NET Note on ransomed - Two rather theologically significant metaphors are used in this verse. The Hebrew word (padah) translated “will set…free” (Ed: NAS, ESV = ransomed) is a word used in the legal sphere for paying a redemption price to secure the freedom of a person or thing (see, e.g., Ex 13:13, 15 = padah). It is used metaphorically and theologically to refer to Israel’s deliverance from Egyptian bondage (Deut 15:15; Mic 6:4 = padah) and its deliverance from Babylonian exile (Isa 35:10 = padah). (Jeremiah 31 NET Notes) NET Note on redeemed - "The word translated “secure their release” (Ed: NAS/ESV = redeemed = goel/ga'al ) is a word used in the sphere of family responsibility where a person paid the price to free an indentured relative (Lev 25:48, 49) or paid the price to restore a relative’s property seized to pay a debt (Lev 25:25, 33). This word, too, was used to refer metaphorically and theologically to Israel’s deliverance from Egyptian bondage (Ex 6:6) or release from Babylonian exile (Isa 43:1–4; 44:22). These words (padah and goel/ga'al) are traditionally translated “ransom” and “redeem” and are a part of traditional Jewish and Christian vocabulary for physical and spiritual deliverance." (Jeremiah 31 NET Notes) From the hand of him who was stronger than he - The point is that Israel was helpless to effect a release from bondage. It is only God's grace that frees any man from the tyranny of the harsh taskmaster Sin! As Jesus taught in Luke "When a strong man (Satan), fully armed, guards his own homestead, his possessions are undisturbed; but when someone stronger (Christ - cp Lk 4:18) than he attacks him and overpowers him, he takes away from him all his armor on which he had relied, and distributes his plunder." (Luke 11:21-22) Jeremiah 31:12 "They will come and shout for joy on the height of Zion, And they will be radiant over the bounty of the LORD--Over the grain and the new wine and the oil, And over the young of the flock and the herd; And their life will be like a watered garden, And they will never languish again. THE REUNITED, REDEEMED NATION RETURNS REJOICING TO JERUSALEM They - The ransomed and redeemed of Jacob (Jer 31:11). As the ransomed and redeemed they have good reason now to shout for joy on the height of Zion. Shout for joy (07442)(ranan) indicates the utterance or crying out of someone, giving forth a ringing cry of joy (not distress). The Lxx uses euphraino which speaks of social and festive enjoyment (as when one is merry) and in this context speaks of spiritual jubilation (cp Acts 2:26 - "my heart was glad"). The first use of ranan is in Lev 9:24 at consecration of Aaron and sons to the priesthood, when fire fell and consumed the sacrifice people "shouted and fell on their faces." So clearly the first use speaks of a shout of jubilation connected with a divinely appointed sacrifice. About one half of uses in Psalms with special emphasis on "singing" and "shouting" praises to God. The cessation of such emotion is portrayed as one of the grimmest aspects of Moab's fall. Radiant (05102)(nahar) means to shine, beam and thus be radiant. Only other uses of nahar meaning to be radiant are Ps 34:5 and Isa 60:5. There are two other uses of nahar with a completely different meaning = to flow or stream all 3 uses figuratively speaking of people are nations "streaming." = Jer 51:44, Isaiah 2:2, Micah 4:1 NET = They will be radiant with joy over the good things the LORD provides. The bounty (KJV, ESV = goodness) (02898)(tub) means goods, good things, goodness. The Lxx translates tuwb with agathos which describes the beneficent quality of something. Notice the source of the bounty or goodness - of the LORD. As the psalmist testifies "No good thing does He withhold from those who walk uprightly." (Ps 84:11) This is a strong statement concerning God's ample and abundant providential care of the righteous! Their life will be like a watered garden - KJV has "soul" instead of "life." This verse describes not just their physical abundance but their spiritual abundance as well. Isaiah describes a similar condition.... “And the LORD will continually guide you, and satisfy your desire in scorched places, and give strength to your bones; and you will be like a watered garden, And like a spring of water whose waters do not fail. (Isaiah 58:11)
Jeremias 31
Guzik - God promised abundance and satisfaction to the empty, tired soul. The soul filled with sorrow would be filled with hope and peace. Jeremiah 31:26 At this I awoke and looked, and my sleep was pleasant to me. JEREMIAH'S SWEET DREAM At this I awoke - One cannot be certain as to when Jeremiah's dream state began, though several commentators feel his dream goes all the way back to Jeremiah 30:1. It is best to not be dogmatic. My sleep was pleasant to me - Now he had a pleasant message to deliver. As