Jeremias 31
Bob Utley · You Can Understand the Bible
Jeremias 31
CONTEXTUAL INSIGHTS 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 were combined in this chapter, which emphasizes the restoration of both. Note the references in Jeremiah 31 to: the united seed of Abraham Jer. 31:1,2 (i.e. the Exodus) Jer. 31:4,21 ("O virgin of Israel") Jer. 31:7 ("for Jacob. . .remnant of Israel") Jer. 31:27 ("the house of Israel and the house of Judah") Jer. 31:33 ("the house of Israel after those days") Israel Jer. 31: 5 ("the hills of Samaria") Jer. 31:6 ("the hills of Ephraim") Jer. 31:9 ("Ephraim is My first-born") Jer. 31:15 ("Ramah. . .Rachel") Jer. 31:18,20 ("Ephraim") Judah Jer. 31:12 ("the height of Zion") Jer. 31:14 ("the priests") Jer. 31:23 ("the land of Judah") Jer. 31:23 ("O holy hill") 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 to an external code (i.e. Mosaic Covenant). 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; 2 Cor. 5:21) which issues in Christlikeness (cf. Eph. 1:4). God now has a people who reflect His character to witness to those who do not yet know Him. For me, this concept of a "new covenant" (i.e. Jer. 31:31-34) is fully inaugurated by Jesus in the Last Supper (i.e. Matt. 26:26-29; Luke 22:20). This is also mentioned by Paul ‒ 1 Cor. 11:25; 2 Cor. 3:6 author of Hebrews ‒ Heb. 8:8; 9:15 This symbolic inaugurating act fits in well with Jesus' condemnation of the Judaism of His day (cf. Matt. 21; 23; 24). I have come to believe that Jesus' Olivet Discourse (i.e. Matt. 24; Mark 13; Luke 17; 21), Paul's discussion of "the man of lawlessness" (2 Thess. 2), and John's book of Revelation all refer to the destruction of Jerusalem and the temple in A.D. 70 by the Roman Army. At this point, the covenant with national Israel was once and for all negated. The "new covenant" of grace has fully come in Jesus! If this understanding (i.e. Partial Preterism) is new to you, please see my exegetical commentaries on these texts free online at www.freebiblecommentary.org. Also, please look at the following Special Topics (second red box on homepage). SPECIAL TOPIC: THE SECOND COMING SPECIAL TOPIC: SOON RETURN SPECIAL TOPIC: THE DELAYED SECOND COMING SPECIAL TOPIC: THE ANTICHRIST SPECIAL TOPIC: RAPTURE
Jeremias 31:1-6
31:1 "At that time" This refers to Jer. 30:23-24 or the words Jeremiah wrote (i.e. Jer. 30:1-24). ▣ Notice the covenant terminology (cf. Jer. 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 both 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. Hosea 2:14). ▣ "the sword" The Aramaic Targums have "Egypt's sword," therefore, the "sword" is imagery 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 UBS Text Project, p. 263, gives the MT a "B" rating). 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. The word "you" must be a COLLECTIVE FEMININE SINGULAR (twice) because of the context of Jer. 31:4 as national renewal and restoration the continuation of the COLLECTIVE FEMININE SINGULAR ▣ "everlasting love. . .lovingkindness" These are covenant terms and promises. God wants His exiled people to know He has not forsaken them. everlasting love ‒ BDB 12 CONSTRUCT BDB 761, see SPECIAL TOPIC: FOREVER ('olam and aiōnios) lovingkindness ‒ BDB 338, see SPECIAL TOPIC: LOVINGKINDNESS (hesed) There is a paradoxical relationship between YHWH's justice and mercy. Both are true and appropriate. Some texts that illustrate this tension in the character of God are: Ps. 30:5; 103:8-14 Isa. 54:7-8; 57:16-19 SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD SPECIAL TOPIC: EASTERN LITERATURE (biblical paradoxes) SPECIAL TOPIC: JUDGE, JUDGMENT, AND JUSTICE 31:4c,d This imagery of "tambourines" and "dances" seems to relate to the victory dance at the Red Sea by Miriam and the young Israeli women in Exod. 15. Israel's deliverance from Assyrian and Neo-Babylonian exile by Cyrus II in 538 B.C. will be a time of rejoicing again. The exile canceled the normal activities of daily life in Palestine (cf. Jer. 7:34; 25:10). ▣ "O virgin of Israel" This phrase is used several times in the OT (cf. Jer. 31:21; 14:17; 18:13; 46:11; Amos 5:2; see full note at Jer. 46:11). God's people have committed spiritual adultery (cf. Jer. 31:22b). God forgives and restores them. The title "Israel" is used in three ways in this chapter. as a reference to Jacob as the whole nation of his descendants as the northern ten tribes also called Ephraim or Samaria 31:5 "hills of Samaria" This was the site of the capital of the northern kingdom built by Omri. Jeremiah 31:5-6 speak to the area of the northern tribes, Israel. ▣ "enjoy" This VERB literally means "profane" (BDB 320, KB 319, Piel PERFECT with waw). 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 imagery for a long extended period of peace and abundance (cf. Deuteronomy 28). 31:6 "watchmen" These sentinels may have been stationed on the roads leading to a walled city on the highest hills around a walled city on the wall at different points around the city's walls They were both messengers of warning (i.e. invasion, i.e. Jer. 6:17; Ezek. 33:2-6) good news (i.e. military victories, cf. Isa. 40:9; 52:7-10) of societal gatherings worship civil announcements YHWH's prophets as watchmen over the covenant people, Ezek. 3:17-21; 33:7-9; Isa. 62:6 (the negative relating to false prophets is Isa. 56:10) ▣ "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. Israel (a collective term) Samaria (their capital) Ephraim (their largest tribe) To keep Ephraim from returning to Zion to worship YHWH, Jeroboam I set up "golden calves" at the cities of Bethel and Dan (i.e. alternate sites of temples to YHWH). They had, in reality, been turned into sites of Ba'al worship, but now they no longer exist! Now, Ephraim watchmen will call for the people to make the three annual pilgrimages to Jerusalem and the only official temple of YHWH. All the nations will come, too (cf. Isa. 2:2-4).
Jeremias 31:7-9
31:7 Jer. 31:7-9 are another poem/strophe. There is a series of IMPERATIVES expressing YHWH's will for the reunified covenant people (Israel/Jacob). sing aloud ‒ BDB 943, KB 1247, Qal IMPERATIVE shout ‒ BDB 843, KB 1007, Qal IMPERATIVE proclaim ‒ BDB 1033, KB 1570, Hiphil IMPERATIVE give praise ‒ BDB 237, KB 248, Piel IMPERATIVE say ‒ BDB 55, KB 65, Qal IMPERATIVE save ‒ BDB 446, KB 448, Hiphil imperative (this is a prayer to YHWH expressed loudly. The LXX changes the IMPERATIVE to a DECLARATIVE, which makes it the OBJECT of the other IMPERATIVES) ▣ NASB, NKJV, NRSV, NJB, Peshitta "chief of the nations" "the greatest of the nations" "at the crossroads of the nations" "lead the nations" "the head of the nations" This imagery goes back to Exod. 4:22; Ps. 2:7, where Israel is YHWH's firstborn 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. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN) ▣ NASB, NKJV, Peshitta "O Lord, save Your people" NRSV, JPSOA "Save, O Lord, Your people" TEV, REB, LXX "the Lord has saved his people" "Yahweh has saved his people" The MT is reflected in the NASB. The issue is the form of the VERB; is it an IMPERATIVE or a PERFECT? The UBS Text Project, p. 263, gives the MT Hiphil IMPERATIVE a "C" rating (considerable doubt). The LXX fits the context best. The JPSOA footnote mentions the possible emendatiom found in the LXX. ▣ "the remnant of Israel" In this context it is parallel to "those who survived the sword" of Jer. 31:2b. Jeremiah uses this term (BDB 984) twenty-three times. SPECIAL TOPIC: THE REMNANT, THREE SENSES 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. from the remote parts of the earth (cf. Isa. 11:11; 43:6) the blind (cf. Isa. 42:16) the lame (cf. Micah 4:6; Zeph. 3:19) women with children pregnant women 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, and the leaders were all killed! 31:9 "with weeping. . . by supplication" Verse 9 refers to the repentant nature of the returners (cf. Jer. 31:7e,9b; Deut. 30:6). This same form appears in Zech. 12:10 for Israel's repentance and faith in the Messiah. SPECIAL TOPIC: REPENTANCE (OT) ▣ NASB, NKJV "supplication" NRSV, LXX, Targums, Vulgate "consolation" "compassion" "I will comfort them" "shall return with fervent prayer" The MT has "supplications" (BDB 337, cf. Jer. 3:21; Zech. 12:10), but the Targums and LXX have "consolation" (BDB 636). supplications ‒ ובתחנונים consolations ‒ ובתנחומים The UBS Text Project, p. 264, gives the MT a "B" rating. In context, verse 9 refers to a repentant, prayerful people brought back to the Promised Land by YHWH. ▣ "walk by streams of water" This imagery describes the new age (cf. Deut. 28:1-14) of abundance. The desert is transformed into a "watered garden" (cf. Jer. 31:12; Isa. 58:11). This is imagery from Isaiah (cf. Jer. 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. SPECIAL TOPIC: THE WATERS ▣ "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. Jer. 35:8; 40:3; 49:11; 57:14; 62:10). SPECIAL TOPIC: THE PATH. . .THE WAY ▣ "I am a Father to Israel" God is spoken of as "Father" to the descendants of Abraham. God is spoken of as a husband to them in Jer. 11:15 (cf. Hosea 1-3). The Bible uses the most intimate family terms to describe the relationship between YHWH 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 (i.e. "Ephraim is My firstborn"; also note v. 20) or to all Israelites (see Contextual Insights, B). SPECIAL TOPIC: FATHERHOOD OF GOD SPECIAL TOPIC: FIRSTBORN
Jeremias 31:10-14
▣ This strophe is describing the joyful return of the exiles. The theology is twofold. YHWH exiled them for their sin. He will restore them in their repentance and faith (Jer. 31:9). YHWH is sovereign over all nations (cf. Jer. 31:10; LXX of Deut. 32:8), not the non-existent idols of the pagan nations. He alone controls time/history. 31:10 There are three IMPERATIVES. hear ‒ BDB 1033, KB 1570, Qal IMPERATIVE declare ‒ BDB 616, KB 665, Hiphil IMPERATIVE say ‒ BDB 55, KB 65, Qal IMPERATIVE 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. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN SPECIAL TOPIC: MONOTHEISM ▣ "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. OT titles of YHWH applied to Jesus OT actions of YHWH applied to Jesus grammatical constructions where God and Jesus are the dual OBJECTS of VERBS or PREPOSITIONS clear statements (cf. John 1:1; 5:18; 8:58; 10:30; 14:9; 17:11; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1) SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE 31:11 "ransomed. . .redeemed" These two terms are parallel. Both are imagery of God's love for fallen humanity and HIs willingness to save them, both physically and spiritually. ransom ‒ BDB 804, KB 911, Qal PERFECT, Jer. 15:21; Hosea 13:14; Micah 6:4; Zech. 10:8 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). SPECIAL TOPIC: RANSOM/REDEEM SPECIAL TOPIC: SALVATION (OT) 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). SPECIAL TOPIC: ZION ▣ NASB, NRSV, REB, JPSOA "be radiant" "streaming" "be delighted" "thronging" "shall come" "shall be happy" The MT has the VERB "stream" (BDB 625 I, KB 676, Qal PERFECT with waw). This same VERB is used in the wonderful universal restoration of all nations "streaming" to YHWH in Isa. 2:2 and Micah 4:1; also note the usage in Jer. 51:44. The NASB translation comes from the same root (BDB 626 II) which means "to shine" or "to beam" (cf. Ps. 34:5; Isa. 60:5). It is a much rarer VERB than the first option. BDB does not even list it as an option in Jer. 31:12! ▣ "they shall never languish again" The covenant blessing of Leviticus 26 and Deuteronomy 28 are present and secure (cf. Jer. 31:5). In this statement is the promise of no more exiles (cf. Isa. 35:10; 60:20; 65:17-25; 1 Pet. 1:3-5)! 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). SPECIAL TOPIC: COVENANT 31:13-14 Notice the people who were rejoicing. young women (lit. "virgin") young men old men the priests "my people" (collective term encompassing all groups) Jeremiah 31:12 is related to "the nations" which will be included, but Jer. 31:13 relates to the returning exiles. This inclusiveness reminds one of Joel 2:28-29, quoted in the first Apostolic sermon in Acts 2. 31:13 NASB, NKJV, Peshitta "together" "shall be merry" TEV, REB, LXX "will rejoice" "alike" The MT is reflected in the NASB. The different options are related to vowels, not consonants. The UBS Text Project, p. 264, gives the MT a "B" rating. The LXX tries to make the line of poetry a better literary parallel. line 1 ‒ "rejoice" (BDB 970) line 2 ‒ "merry" (BDB 403) line 3 ‒ "joy" (BDB 965) line 4 ‒ "gladness/joy" (BDB 970) The normal life of the society is restored. 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. For "soul" (nephesh) see notes at Gen. 35:18; Lev. 17:11; and Ezek. 18:4 online. SPECIAL TOPIC: NEPHESH
Jeremias 31:15-20
31:15-20 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. However, the MT is not pointed for a place name. SPECIAL TOPIC: THE HEAVENSD AND THE THIRD HEAVEN ▣ "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. 31:17 This "hope for the future" may refer back to Jer. 29:11. 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). SPECIAL TOPIC: INTERCESSORY PRAYER ▣ "Like an untrained calf" This is terminology from Jer. 2:20; 5:5; Hosea 4:16 (also note the similar animal imagery in Isa. 1:3). ▣ "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. 36:22-36). The divine initiation is stressed in Jer. 31:19. This reflects Jeremiah's prayer of Jer. 17:12-18. For the theological interplay between God's gift and human responsibility, see my exegetical note at Acts 5:31. 31:19 "I smote on my thigh" This is a cultural idiom of grief or shame (cf. Ezek. 21:12). The thigh was the largest muscle in the body. 31:20 This verse begins with a question(s). Some translations have no question mark (possibly assuming the question[s] expect a "yes," LXX, Peshitta, JPSOA, TEV) one question (NJB, REB, NIV) two questions (NASB, NKJV, NRSV) Verse 20 describes YHWH as a loving parent who disciplines His son but still loves him. This may reflect 2 Sam. 7:14-15. The discipline is for the purpose of restoration (cf. Hosea 11:8-9; 14:4-7). The UBS Handbook for Translators on Jeremiah (p. 641) makes the interesting comment, "This verse is God's reply to Israel's statement of repentance, just as Jer. 4:1-2 is God's response to Israel's repentance in Jer. 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. 36:22-36). ▣ "I have spoken against him" The Hebrew can be interpreted as "of him" (Peshitta, NJB), which fits the context better. JPSOA has "whenever I have turned against him." ▣ "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! I certainly still remember him ‒ BDB 269, KB 269 I will surely have mercy on him ‒ BDB 933, KB 1216
Jeremias 31:21-22
31:21-22 There is a series of IMPERATIVES given to the exiles related to their return trip to Palestine. set up for yourselves roadmarks ‒ BDB 662, KB 714, Hiphil IMPERATIVE place for yourselves guideposts ‒ BDB 962, KB 1321, Qal IMPERATIVE direct your mind to the highway ‒ BDB 1011, KB 1483, Qal IMPERATIVE return ‒ BDB 996, KB 1427, Qal IMPERATIVE (twice). This same word is often used of "repentance," see SPECIAL TOPIC: REPENTANCE (OT) Notice how the imagery changes. in Jer. 31:20 Ephraim is a "son," a "child" (MASCULINE, cf. Jer. 31:9) in Jer. 31:21 she is a "virgin of Israel" (FEMININE, cf. Jer. 31:4; see full note at Jer. 46:11) 31:21 "roadmarks. . .guideposts" These two terms are rare. roadmarks ‒ BDB 846, usually denotes a grave marker (cf. 2 Kgs. 23:17; Ezek. 39:15) guideposts ‒ BDB 1071, found only here in the OT 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 "go here and there" "gad about" NRSV, REB, JPSOA "waver" NJB, TEV, Peshitta "hesitate" "vacillate" Arabic root (KB) "to be foolish" This root (BDB 330, KB 330) appears only twice in the OT. Song of Songs 5:6 in the Qal stem to denote that the beloved has "turned away" here, in the Hithpael stem and seems to denote a hesitation for faithless Israel/Judah to accept YHWH's forgiveness and provision to return to Palestine ▣ "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). See SPECIAL TOPIC: OLD THINGS. . .NEW THINGS and SPECIAL TOPIC: THE MESSIANIC ERA new things, Isa. 42:9; 48:6 new song, Isa. 42:10 (Rev. 5:9; 14:3) something new, Isa. 43:19 (Rev. 3:12) new name, Isa. 62:2 (cf. Isa. 56:5) new heavens and new earth, Isa. 65:17; 66:22 (cf. 2 Pet. 3:13) Also note Ezek. 11:19; 18:31; 36:26 (36:22-36 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 to provide a place for fellowship between God and all humanity (cf. Gen. 1:26-27; 3:8), so too, the restoration of Israel. The Messiah will come from her (i.e. Jer. 30:21) and for all humanity! SPECIAL TOPIC: WOMEN IN THE BIBLE SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ NASB, NKJV, NRSV "A woman will encompass a man" TEV, NET "a woman protecting a man" "the woman sets out to find her husband again" "a woman courts a man" "a woman will play a man's part" "people will go about in safety" "a woman shall love her husband" Just a couple of opening lexical items on this difficult verse. Notice it is addressed to faithless Judah. YHWH says, "created a new thing in the earth" (i.e. not a normal or expected thing). The Hebrew root translated "woman" (BDB 666, KB 719) can refer to a female child a female animal a female sexual partner The Hebrew root translated "man" (BDB 149, KB 175) is from the root "strong" or "mighty." This root is not used by Isaiah or Ezekiel. The Hebrew VERBAL root translated "encompass" (BDB 685, KB 738, Poel IMPERFECT) is used of YHWH protecting newly formed Israel in Deut. 32:10; in Ps. 32:10, it is YHWH's hesed that surrounds the faithful follower. So, this unusual phrase may refer to faith in YHWH (i.e the strong man), not for protection but for devotion. There are many theories (notice no parallel passages) about the meaning of this phrase. reference to Israel's renewed love for YHWH, her husband (BDB 686, Poel #1, cf. NJB; see note in 1 st paragraph above). women will stand guard on the way home the virgin birth (i.e. Jerome, Calvin) the rabbis say women take on the male characteristics of firmness or strength cultural proverb whose meaning is lost the LXX has "in which people will go about in safety" (i.e. different Hebrew text) if the thrust is "role reversal" (i.e. Jer. 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. SPECIAL TOPIC: WOMEN IN THE BIBLE
Jeremias 31:23-26
31:23-26 These verses are about the restoration of Judah. her cities, Jer. 31:24) her capital the temple (i.e. "holy hill" or "holy mountain," so often in the Psalms and Isaiah) Jeremiah 31:24 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 (i.e. Genesis 4), but in the new day there will be no tensions related to vocations. 31:24 There seem to be three different types of restored citizens mentioned. those who dwell in cities those who aprovide food for #1 those who provide dairy products, meat, and sacrificial animals for #1 (this requires a textual emendation) 31:26 "I awoke and looked, and my sleep was pleasant" Jeremiah 31:26 is also difficult. It seems out of place or at least ambiguous as to whom it relates. northern ten tribes all descendants of Abraham (TEV) the prophet receiving this revelation ("I," cf. Jer. 30:1) SPECIAL TOPIC: MASORETIC TEXT SPECIAL TOPIC: SEPTUAGINT This is possibly a reference to the prophet's current 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) a statement of the inhabitants relating to the restored Judah (TEV) SPECIAL TOPIC: WAYS OF REVELATION
Jeremias 31:27-30
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 Jer. 31:27,31, and 38 all begin with the same introductory formula, "Behold, days are coming," which denotes the new Messianic age, the age of the Spirit, the age of the "New" (see note at Jer. 31:31). SPECIAL TOPIC: MESSIANIC ERA 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 Jer. 1:10. The first VERB "watched over them" (BDB 1052, KB 1638; Qal PERFECT also appears in Qal IMPERFECT in v. 28) also occurs in Jer. 1:12. 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 of parents and ancestors, but God's forgiveness relates to the individual's faith and obedience (cf. Jer. 31:30b; Deut. 7:9; 24:16). This is where Hebrew corporality and individualism meet. SPECIAL TOPIC: BIBLICAL FAITH IS CORPORATE
Jeremias 31:31-34
31:31 "Behold, days are coming" Notice that the same introductory phrase begins three poems in this chapter (Jer. 31:27,31,38), The question has always been, "When does this new day start?" the return under Cyrus II in 538 B.C. (i.e. Ezra, Nehemiah, Sheshbazzar, Zerubbabel, Joshua) the life of Christ (cf. Heb. 8:8-12 which quotes this text) the Second Coming of Christ 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. 36:22-36), was not manifested until the ministry and death/resurrection of Jesus of Nazareth (cf. Matt. 26:26-29; Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8; 9:15). 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 Judeans. 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; 1 Chr. 16:17; Ps. 105:10). 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 (cf. Matt. 26:26-29; Luke 22:23-26; 1 Cor. 11:23-26; 2 Cor. 3:6; Heb. 9:15). The Jewish Study Bible, p. 991, has the following quote about "the new covenant." "The new covenant has been interpreted by Christians as a prophecy of the new covenant through Jesus (New Testament means new covenant), but here it refers to the restoration of Israel after the Babylonian exile and the reconstruction of the Temple. According to this passage, it is not the content of the new covenant which will be different, but how it is learned." For me, the NT has priority over even OT context (i.e. Matt. 5:17-19, 21-48). Jesus is the full and final revelation. We must view and interpret the OT through the eyes of the NT. Luke 22:20 ‒ Jesus used the term "new covenant" at the Last Supper to describe Himself and His work. 1 Corinthians 11:25; 2 Cor. 3:6 ‒ Paul picks up on the same vocabulary and uses it for the Last Supper. 1 Thessalonians 4:9; 1 John 2:27 use the same OT imagery to show the difference between the letter of the Law and the new way in the Spirit. Hebrews 8:8-12; 9:15; 10:16-17 ‒ the author of Hebrews reveals the relationship between the covenant of Moses and the new covenant in Jesus. This book is the comparison of the OT vs. NT. Clearly, my NT bias is showing! I will live and die and stand before God with the priority of NT revelation. Jesus is the perfect and ultimate revelation of the one true God, YHWH (i.e. Matt. 5:17-48). SPECIAL TOPIC: COVENANT SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW SPECIAL TOPIC: THE SUPERIORITY OF THE NEW COVENANT OVER THE MOSAIC COVENANT ▣ "house of Israel. . .house of Judah" The New Covenant would restore unity to the divided kingdom (cf. Jer. 31:1-3,27,33; 32:38-40). 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 fathers" 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. Abraham Moses David new covenant (i.e. Jesus, cf. Hebrews) The first and third are still in effect, as far as YHWH's eternal redemptive plan. The fourth is the fulfillment of that plan. Here are some of the similarities. God initiates it and sets its parameters humans must respond in repentance, faith, obedience, and perseverance the Spirit draws humans to respond appropriately (i.e. John 6:44,65) 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 (cf. Gal. 3). Therefore, God initiates a covenant of grace that uses the Messiah's obedience and sacrifice (cf. Isaiah 53; Mark 10:45; 2 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. 36:22-36). Internal motivation will replace external laws. But remember the goal is still a Christlike people (i.e. covenant language, cf. Jer. 31:33d; 24:7)! The eternal redemptive purpose continues. SPECIAL TOPIC: THE FALL OF MANKIND SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "I took them by the hand" The emphasis here is on God's parenthood (cf. Hosea 11:1-4,8-9). SPECIAL TOPIC: THE FATHERHOOD OF GOD ▣ "My covenant which they broke" This is a summary of the history of the Jewish nation (cf. Jer. 25:4; 33:8; Galatians 3; the book of Hebrews). ▣ NASB, NKJV, NRSV, TEV "I was a husband to them" "I was their Master" "I was patient with them" "though I espoused them" "I am unconcerned for them" "I also despised them" The translations show a shocking diversity which seems to be related to the term "husband" (BDB 127), which literally means "Lord," "master," or "owner." This was also the title for the Caananite fertility god, Ba'al. YHWH is called "husband" in Jer. 3:14. 31:33 "the house of Israel" Notice that in Jer. 31:27,31 "Israel" refers to the northern ten tribes after the split of the United Monarchy in 922 B.C. The northern ten tribes, led by Jeroboam I, were called Israel (collective term) Samaria (the capital) Ephraim (the largest tribe) However, here in Jer. 31:33 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. SPECIAL TOPIC: ISRAEL (the name) ▣ "I will put My law within them" This is analogous to the phrase "circumcise your heart" of Deut. 30:6 David's repentant prayer for forgiveness and restoration in Ps. 51:10 It is parallel to the new heart, new mind, and new spirit of Ezek. 36:22-36. From the NT this refers to the indwelling Holy Spirit (cf. John 14:16-17; 16:13-15; Rom. 8:8-9; Gal. 4:6). ▣ "on their heart" This refers to the entire person (cf. Deut. 6:6; 11:18; 30:14). See SPECIAL TOPIC: HEART. The Fall of Genesis 3 affected human's spiritual orientation and worldview (see SPECIAL TOPIC: THE FALLOF MANKIND). They came to focus on "self," not God. This fallenness was the reason that Abraham's descendants could not keep/perform the Mosaic covenant (cf. Deut. 31:29; Josh. 24:19). Therefore, YHWH must give them a new heart (cf. Jer. 24:7 and "the circumcised heart," cf. Deut. 30:6). Then the Scriptures of Deut. 6:6; 30:11,14 can be fulfilled. The clearest description of this new orientation and spiritual worldview is OT ‒ Ezek. 36:22-36 NT ‒ Sermon on the Mount, Matthew 5-7 Galatians 3 also note the book of Hebrews ▣ "I will write it" As YHWH wrote the Ten Commandments before Moses on Mt. Sinai ("the finger of God," 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). SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS (OT) One of my favorite OT commentators is John H. Walton. He tries to iinterpret OT texts in light of the ANE culture and lexical roots (as does R. K. Harrison). In his book, ANE Thought and the OT, pp. 257-258, he documents the linguistic connections between Jeremiah's words on this context and divination. Humans are seeking information about God and His will for our lives. There is an inappropriate way and an appropriate way. John H. Walton has several other books in his The Lost World of. . . series. They have all been very stimulating and thought provoking for me. The key to my hermeneutical method is the intent of the original inspired author as expressed in his historical setting his literary structure his lexical options his other writings what would the original aludience have understood "Bible Interpretation Seminar" 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, i.e. Ezek. 36:22-36). 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. SPECIAL TOPIC: KNOW ▣ "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 2:17-18). It is used in a negative sense in Jer. 6:13; 8:10. ▣ "I will forgive their iniquity, and their sin I will remember no more" 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! Many believers mentally accept God's forgiveness but do not live in the reality of His forgiveness. Satan will throw our past sin up before us, but we must remember these wonderful texts! Texts have priority over feelings! SPECIAL TOPIC: FORGIVENESS IN THE OT
Jeremias 31:35-37
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). 31:35 NASB, NRSV "the fixed order" "the ordinances" "who regulates" REB, LXX "gave" "the Laws" "ordained" The MT has the FEMININE NOUN, חקת, which could come from decree ‒ חקק, BDB 349 something prescribed or enacted ‒ חקה, BDB 349 The same word, referring to the regular order of nature, occurs in v. 36. The UBS Text Project, p. 266, gives the MT a "B" rating. SPECIAL TOPIC: TERMS FOR GOD'S REVELATION 31:36 These OT promises to Abraham's covenant descendants are so clear and strong. The question comes if this divine statement is so sure, what about Antiochus Epiphanes IV, the Seleucid ruler who defiled the temple in the interbiblical period the Roman army's destruction of Jerusalem and the temple in A.D. 70 Daniel 9:24-27 prediction of future problems for restored Jerusalem There seem to be two possible answers. this text, like all OT national promises, is conditional (i.e. "if. . .then. . .") SPECIAL TOPIC: COVENANT this text is an eschatological text that refers to a time in a distant age I am always cognizant that neither Jesus nor any NT writer reaffirms an OT promise to national Israel. The NT is not about Israel; it is about Jesus and a new people of God (i.e. those who have faith in Jesus).
Jeremias 31:38-40
31:38-40 This paragraph is declaring the full restoration of Jerusalem. Not only will the city be rebuilt but expanded. This new city (cf. Isa. 1:26; 45:13; 60:14) will never be plucked up ‒ BDB 684, KB 737, Niphal IMPERFECT overthrown ‒ BDB 248, KB 256, Niphal IMPERFECT Since the rebuilt Jerusalem of the post-exilic period was destroyed by the Roman general Titus in A.D. 70, this must be interpreted as the promises of God are conditional (see SPECIAL TOPIC: COVENANT) it points toward the "new Jerusalem" (i.e. heaven) of Rev. 21:1-21 (which also uses "new" imagery) SPECIAL TOPIC: WHY DO OT COVENANT PROMISES SEEM SO DIFFERENT FROM NT COVENANT PROMISES? 31:28 "from the tower of Hananel to the Corner Gate" These were both located on Jerusalem's north wall (cf. Neh. 3:1; 12:39; 2 Kgs. 14:13; 2 Chr. 25:23; 26:9). This may be the very area of Jerusalem's wall that was breached by the Neo-Babylonian army. ▣ "the hill Gareb; then it will turn to Goah" BDB speculates that the first one was located close to Jerusalem towards the southwest (BDB 173, KB 199). For the second name, BDB says it must have been close to Jerusalem, but where is unknown (BDB 171, KB 199). 31:40 "valley of dead bodies and of the ashes" This phrase refers to the "Valley of the Sons of Hinnom" (cf. Jer. 7:31; 19:2,6), which became the Hebrew contraction for Gehenna. 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 in Jer. 7:31-32 and 19:2,6 (BDB 161). However, the dead bones and ashes seem to demand it. SPECIAL TOPIC: THE DEAD, WHERE ARE THEY? (Sheol/Hades, Gehenna, Tartarus) 31:40 "The Horse Gate" This is located close to the southeast corner of the city's wall (cf. Neh. 3:28). Remember, Nehemiah was not able to rebuild the entire wall of the ruined city of Jerusalem, so he planned on a much smaller city. ▣ "shall be holy to the Lord" The Hebrew root "holy" (BDB 871) basically means "set apart for God" or in a sense, dedicated to God's will and service. In this context, it refers to the new heaven and new earth (cf. Rev. 21-22). The restored, redeemed, and forgiven people of God will be safe and secure (cf. 1 Pet. 1:4-5). SPECIAL TOPIC: HOLY SPECIAL TOPIC: THE HOLY ONE SPECIAL TOPIC: HOLY ONES