Jeremiah 31:2-6

H. THE BLESSINGS OF RESTORATION

Jeremiah 31:2-40

In this second major section of the Book of Consolation the focus is upon the blessings which those who return from exile will enjoy. Both Israel, the northern kingdom, and Judah are addressed. Jeremiah 31:2-22 deal mainly with Israel, 23-26 with Judah, and 27-40 with both kingdoms. It is absolutely clear that both kingdoms will return to Palestine and jointly share the blessings of God.

A. The New Concord Jeremiah 31:2-6

TRANSLATION

(2) Thus says the LORD: The people who escaped the sword have found grace in the wilderness. Go, O Israel, to dwell peacefully. (3) From afar the LORD appeared to me. With everlasting love I have loved you. Therefore in loving kindness I have drawn you to Me. (4) Again I will build you, and you will be built up, O Virgin of Israel! Again you will adorn yourself with timbrels, and go out in the dance of those who rejoice. (5) Again you will plant vineyards in the mountains of Samaria; the planters who plant shall enjoy the fruit. (6) For there shall be a day when the watchmen upon the hills of Ephraim shall cry, Arise and let us go up to Zion unto the LORD our God.

COMMENTS

Jeremiah 31:2-6 of chapter 31 are an amplification of the first verse of the chapter. The prophet here paints the picture of the concord and harmony which characterize the relationship between God and His people in that glorious day of restoration. In making his point Jeremiah uses four figures: the divine Lover (Jeremiah 31:2-3), the joyous virgin (Jeremiah 31:4), the satisfied farmer (Jeremiah 31:5), and the anxious watchman (Jeremiah 31:6).

Those who had escaped the sword of the Babylonians have found favor in the eyes of God in the wilderness of exile (Jeremiah 31:2). The last part of Jeremiah 31:2 is extremely difficult to translate. The Hebrew reads literally going to cause himIsraelto rest. Perhaps the meaning is that God will give the true Israelthose who repented in captivityrest in the land of Canaan. Those Israelites in far off places[255] who have found favor in the wilderness joyously acknowledge the grace of the Lord. It is best to regard Jeremiah 31:3 as the words of the nation speaking collectively. In captivity the people discover anew the everlasting love of God. By His grace He has once again drawn His people to Himself.[256] How wonderful and incomprehensible is the love of God!

[255] Following here the American Standard Version marginal reading which is decidedly superior to the reading of old.

[256] Some commentators have rendered the clause I have prolonged lovingkindness to you. But the Hebrew verb is frequently used in the sense of drawing toward oneself. Cf. Hosea 11:4; Isaiah 5:18; Judges 6:4.

The virgin who had committed such horrible sins against her divine Husband by idolatrous flirtation is still the precious object of God's love. He treats her as a pure and chaste virgin. She has been completely forgiven. God will build her up again or make her to prosper. She shall again go forth joyously dancing to the accompaniment of her tabrets or timbrels as young maidens were wont to do (Jeremiah 31:4).

Farmers will plant new vineyards in the hills surrounding Samaria. After waiting the prescribed length of time these farmers would enjoy the fruit of their labors (Jeremiah 31:5). The fruit produced by a tree for the first three years was not to be gathered and that of the fourth year was to be consecrated to God. Only in the fifth year could the owner eat of that fruit.[257] The present verse uses the technical Hebrew word (chillel) which is used in the law of Moses to indicate the use of fruit by the owner after the waiting period was over.[258]

[257] See Leviticus 19:23-25; Deuteronomy 20:6; Deuteronomy 28:30.

[258] The translation of chillel in the King James Version is unfortunate shall eat them as common things. This translation misses the sense of the original.

On the hills men would anxiously be watching for the crescent of the moon which would be a signal for the celebration of the new moon.[259] The schism between the north and south is over. The Ephramites are anxious to join in the worship of God in Jerusalem. Come, they say, Let us go up to Zion, unto the Lord our God. What a beautiful picture of the new relationship which will exist between God and His people. Laetsch makes the point that to go to Zion in the Old Testament prophecy is to join the church of Christ. See Hebrews 12:22 ff. There are many examples in the New Testament of inhabitants of Ephraim or Samaria who were converted to the Lord Jesus Christ.[260]

[259] Freedman has a slightly different interpretation. He thinks the watchmen are looking for the procession of pilgrims from the more distant cities approaching. When they would spot the procession they would signal their own pilgrims to make ready to join the band.

[260] John 4:1-42; Acts 1:8; Acts 8:5-17; Acts 10:1 ff.