Exegetical and Hermeneutical Commentary of Jeremiah 31:2
Thus saith the LORD, The people [which were] left of the sword found grace in the wilderness; [even] Israel, when I went to cause him to rest.
2. Gi., Du. and Co. agree in considering Jer 31:1-6 as, in their main substance, a genuine and early utterance of Jeremiah. The language suggests a date approximately that of ch. 3. Those of the Northern tribes who have survived the slaughter attendant upon their overthrow, and are in the “wilderness” of exile, shall see the Lord, and find favour in His eyes. Their hitherto restless wanderings shall have an end. They shall return to their old home. The verbs are in the “prophetic past.” The prophet describes the reconciliation with Jehovah as already accomplished.
when I went to cause him to rest ] or, mg. when he went to find him rest; but better than either (as Jehovah appears still to be the speaker), I will go, that I may cause Israel to rest (so Dr.).
Fuente: The Cambridge Bible for Schools and Colleges
The people which were left of the sword – A promise of the restoration of the ten tribes to their land.
The wilderness – Either the desert which lay between Assyria and Palestine; or more probably an allusion to the wilderness of Mount Sinai.
Found grace … rest – Rather, shall certainly find grace; I will go to give Israel rest.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. The people which were left of the sword] Those of the ten tribes that had escaped death by the sword of the Assyrians.
Found grace in the wilderness] The place of their exile; a wilderness, compared to their own land.-Dahler. See Isa 40:3.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
God confirmeth the aforementioned promises, and his peoples hope and faith in them, by minding them of what he had anciently done for this very people. Though God did, in the journey which the Israelites had from Egypt to Canaan, cut off many of them by the sword for their iniquities, some by the Amalekites, Exo 17:8, some by the swords of their brethren for the idolatry they committed about the golden calf, Exo 32:28; yet those that survived that and other judgments found favour in Gods eyes while they were going to Canaan the land of rest, or while God, going before them, brought them into Canaan. God paralleleth his future providences and gracious purposes with his past gracious providences.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. Upon the grace manifested toIsrael “in the wilderness” God grounds His argument forrenewing His favors to them now in their exile; because Hiscovenant is “everlasting” (Jer31:3), and changes not. The same argument occurs in Hos 13:5;Hos 13:9; Hos 13:10;Hos 14:4; Hos 14:5;Hos 14:8. Babylon is fitlycompared to the “wilderness,” as in both alike Israel wasas a stranger far from his appointed “rest” or home, andBabylon is in Isa 40:3 called a”desert” (compare Jer50:12).
I went to cause him torestnamely, in the pillar of cloud and fire, the symbol ofGod’s presence, which went before Israel to search aresting-place (Num 10:33;Isa 63:14) for the people, both atemporary one at each halt in the wilderness, and a permanent one inCanaan (Exo 33:14; Deu 3:20;Jos 21:44; Psa 95:11;Heb 3:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, the people [which were] left of the sword,…. Which were not consumed by the sword of Pharaoh, who perished not through his cruel edicts, and by his sword, when drawn at the Red sea; nor by the sword of the Amalekites and Amorites; or of their own brethren, who sometimes, for their sins, were ordered to slay many, as on account of the molten calf, and joining to Baalpeor: but there was a remnant that escaped, who
found grace in the wilderness; in the sight of God, who went before them, protected and defended them from their enemies; gave them his holy law, his statutes, and his judgments; fed them with manna and quails; clave the rocks, and gave them water to drink; and supplied them with everything necessary for them, Ps 78:5;
[even] Israel, when I went to cause him to rest; went before him in a pillar of cloud by day, and in a pillar of fire by night; and in the ark, the symbol of his presence; and not only to search out a resting place for them for a few days, but to bring them to Canaan, the land of rest, which he had promised them, Ex 13:21; now this past instance of divine goodness is mentioned, to encourage faith in the fulfilment of the above promise. The whole is paraphrased by the Targum thus,
“these things saith the Lord, who gave mercies to the people that came out of Egypt; he supplied their necessities in the wilderness, when they fled from before those who slay with the sword; he led them by his word, to cause Israel to dwell in a place of rest.”
Some render the words in the future, “shall find grace”, c. “shall go to his rest”, c. and so apply it to the Jews that escaped the sword of the Chaldeans, and found favour in the wilderness of the people into which they were brought, and as they returned into their own land from the captivity. And it, nay be also applied to the Jews that were left of the sword of the Romans in their last destruction, who have found much favour among the nations as they do in ours, and others, now and who in time will return to their own land, and be in rest, Jer 30:10. Yea, it is applicable enough to the church and people of God in their present state; who are left of the sword of the Papists, and are now in the wilderness, where they are nourished for a time, and times, and half a time; and before long will be brought into a state of settled rest and tranquillity.
Fuente: John Gill’s Exposition of the Entire Bible
I omit here any remarks on the first verse; for it was explained in connection, with the 22d verse of the last chapter (Jer 30:22). The verb הלוך eluk, in the second verse, is in the infinitive mood, but it is to be taken as a preterite, and in this interpreters agree. But some apply it to God, that he is a leader to his people, until he brings them to rest; and as the verb, להרגיעו, laeregiou, to rest him, so to speak, is in Hiphil, it seems that this ought to be ascribed to God. But we may take the words more simply, “until he betakes himself to rest;” added afterwards is the word “Israel;” and thus we may render the pronoun “himself,” and not “him,” — until then he betook himself to rest (21)
Let us now come to the truth which the Prophet handles: he reminds the people, no doubt, of the ancient benefits of God, in order that the miserable exiles might entertain hope, and not doubt but that God would be their deliverer, though they were drowned, as it were, in Chaldea, and overwhelmed with a deluge of evils. This is the reason why he mentions the desert, and why Jeremiah also adds, that they who were then preserved had escaped from the sword For the people, though they dwelt in a pleasant and fertile country, were in a manner in a desert, when compared with their own country. As then the Israelites had been driven far away into foreign lands, all the regions where they then inhabited are compared to a desert. A similar mode of speaking is adopted by Isaiah when he says,
“
A voice crying in the desert, Prepare ye the way of Jehovah, make straight paths in the wilderness.” (Isa 40:3)
What did he understand then by desert? even the most fertile regions, Chaldea, Assyria, and other neighboring countries. But with regard to the people, he thus calls these countries, because their exile was always sorrowful and miserable. So then in this place the Prophet, in order to animate the exiles with hope, says, that though they had been sent away to unknown regions, yet distance, or anything else which might seem opposed to their liberation, could not prevent God to restore them; for he formerly liberated their fathers when they were in Egypt.; Now as the Jews might again object and say, that they were few in number, and also that they were ever exposed to the sword, as they dwelt among conquerors the most cruel, he says, that their fathers were not preserved otherwise than by a miracle; they had been snatched, as it were, from the midst of death.
We now perceive the design of the Prophet; and we may include in a few words the substance of what he says, — That there was no reason to fear, that God would not, in due time, deliver his people; for it was well known, that when he became formerly the liberator of his people, his power was rendered illustrious in various ways, nay, that it was inconceivably great, since for forty years he nourished his people in the desert, and also that their coming out was as though the dead arose from their graves, for the Egyptians might have easily killed the whole people; so that they were taken as it were from death, when they were led into the land which had been promised to Abraham. There was therefore no doubt but that God would again, in a wonderful way, deliver them, and manifest the same power in liberating them as was formerly exhibited towards their fathers.
A profitable doctrine may hence be gathered: Whenever despair presents itself to our eyes, or whenever our miseries tempt us to despair, let the benefits of God come to our minds, not only those which we ourselves have experienced, but also those which he has in all ages conferred on his Church, according to what David also says, who had this one consolation in his grief, when pressed down with extreme evils and almost overwhelmed with despair,
“
I remember the days of old.” (Psa 143:5)
So that he not only called to mind the benefits of God which he himself had experienced, but also what he had heard of from his fathers, and what he had read of in the books of Moses. In the same manner the Prophet here reminds us of God’s benefits, when we seem to be forsaken by him; for this one thought is capable of alleviating and comforting us. This is the import of the whole. It now follows —
(21) The early versions and the Targum vary much as to the meaning of this and the following verse. The nearest to the Original, as a whole, is the Vulg.; the Sept. go wholly astray. Of all the expositions which have been given, that of Calvin seems the best, as it corresponds more with the Hebrew. I render the second verse thus, —
Thus saith Jehovah, — Find favor in the wilderness Did the people, the remnants of the sword, When proceeding to his rest was Israel.
I take הלוך as a participle, the auxiliary verb being understood, as the case often is in Hebrew. Preceded by a preposition, and followed by a pronoun, הרגיע is a verb in the infinitive mood, used as a noun. Twelve MSS., says Blayney, have הלך a past tense in Kal: if so, then the meaning would be more striking, though somewhat elliptical, —
Proceed (or advance) to his rest did Israel.
As though he had said, “The people, who escaped the sword of Pharaoh and the slaughters which happened to them, found favor during their passage through the wilderness, and notwithstanding all opposition, Israel advanced forward to his promised rest.” — Ed.
Fuente: Calvin’s Complete Commentary
H. THE BLESSINGS OF RESTORATION
Jer. 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. Jer. 31:2-22 deal mainly with Israel, 2326 with Judah, and 2740 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 Jer. 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
Jer. 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 (Jer. 31:2-3), the joyous virgin (Jer. 31:4), the satisfied farmer (Jer. 31:5), and the anxious watchman (Jer. 31:6).
Those who had escaped the sword of the Babylonians have found favor in the eyes of God in the wilderness of exile (Jer. 31:2). The last part of Jer. 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 Jer. 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. Hos. 11:4; Isa. 5:18; Jdg. 6:4.
The virgin who had committed such horrible sins against her divine Husband by idolatrous flirtation is still the precious object of Gods 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 (Jer. 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 (Jer. 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 Lev. 19:23-25; Deu. 20:6; Deu. 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 Heb. 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] Joh. 4:1-42; Act. 1:8; Act. 8:5-17; Act. 10:1 ff.
Fuente: College Press Bible Study Textbook Series
(2) The people which were left of the sword . . .The main thought of this and the next verse is that the past experience of Gods love is a pledge or earnest for the future. Israel of old had found grace in the wilderness (comp. Hos. 11:1). But as the prophet has in his thoughts a new manifestation of that love, his language is modified accordingly. He thinks of the captives that had escaped, or should hereafter escape, the sword of the Chaldans (there had been no such deliverance in the case of the Egyptian exodus), and of their finding grace in the wilderness that lies between Palestine and the Euphrates. The verses that follow show, however, that the prophet is thinking also of the more distant exiles, the ten tribes in the cities of the Medes beyond the Tigris (2Ki. 17:6).
Even Israel, when I went to cause him to rest.The verb that answers to the last five words includes the meaning of settling or establishing, as well as of giving rest; and the whole clause is better translated Let me go, or I will go (the verb is in the infinitive with the force of an imperative, but this is its meaning) to set him at rest, even Israel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. The people Those of Jeremiah’s time, and not, as the language might suggest and as some have thought, of Moses’s time. See Jer 51:50.
Wilderness Babylon.
Fuente: Whedon’s Commentary on the Old and New Testaments
As They Were Of Old Delivered From Egypt, So Israel Are Now Again To Be Redeemed And Delivered, So That They Might Find Rest Because Of YHWH’s Love For Them ( Jer 31:2-6 ).
The reference back to the old deliverance from Egypt confirms that we are to see in what follows a reference to the whole of Israel. While at certain points Jeremiah will especially be emphasising the people of the northern kingdom, that is because he wishes to emphasise that they are included in YHWH’s saving activity. It might otherwise have been thought that they were excluded. But as with Isaiah Jeremiah sees the two nations as one. Both are seen as returning (Jer 31:1; Jer 31:27). Indeed, Israel will so much be one with Judah that they will once more seek to Zion (Jer 31:12).
Jer 31:2
‘Thus says YHWH,’
As usual this phrase opens up a new passage. YHWH speaks, and what He says comes about.
Jer 31:2
“The people who were left from the sword,
Found favour in the wilderness,
Even Israel,
When I went to cause him to rest.”
As in Jer 2:1-6 current Israel are paralleled with the Israel that came out of Egypt. Those who were left from the sword (i.e. had escaped from the swords of Pharaoh’s advancing troops) had found favour in the wilderness’ ‘Found favour’ is a typical Exodus phrase relating to YHWH being with His people (see Exo 33:16), and the tenses of the verbs employed also support the idea. In Jer 31:2-3 perfects are used, whilst in Jer 31:4 we have the imperfect, ‘again I will build you’. The use of the phrase ‘in the wilderness’ (compare Jer 2:2; Hos 13:4-5) further supports a reference to the Exodus.
The reference to ‘escaping from the sword’ was deliberately in order to make the parallel with the Babylonian and Assyrian exiles. These exiles were truly those who had escaped from the sword which had devoured their fellow-countrymen. And these exiles too are often portrayed as returning through the wilderness (e.g. Isa 43:19-21; Isa 48:21). The aim in both cases was to ‘give them rest’ or ‘cause them to settle’. This is the opposite of Deu 28:65 where they would ‘find no rest’, and indicates a reversing of the curse. So they too will be delivered as Israel had been of old. It is probable therefore that at this stage ‘Israel’ is intended to include all the tribes as it did in the wilderness.
Jer 31:3
YHWH appeared to me of old (or ‘from afar’),
saying, Yes, I have loved you with an everlasting love,
Therefore with covenant love have I drawn you.”
The ‘me’ here is Israel. YHWH had appeared to them at Sinai and declared His covenant love, a love which is now revealed as an ‘everlasting love’, a never failing love. But it is apparent immediately that it is not a love which overlooks sin (His chastening would still go ahead). It is a love which perseveres and expects them to truly repent and respond to Him as He draws them to Himself in accordance with that covenant (something to be exemplified in Jer 31:31 ff.). For in the end that love will finally be revealed in those who truly believe.
Alternately we may translate ‘from afar’, with the idea that He has heard from Heaven and has arrived in His covenant love in order to act on Israel’s behalf.
Jer 31:4
“Again will I build you, and you will be built,
O virgin of Israel,
Again you will be adorned with your tabrets,
And will go forth in the dances of those who make merry.”
As a result of His redeeming and saving work they will again (as they were of old) be ‘built up’ (a constant Jeremaic theme, Jer 12:16; Jer 18:9; Jer 24:6; and often later. The repetition emphasises the soundness of the work). And they will again (as they used to do in better days) wear their musical instruments, and will go forth dancing as those who ‘make merry’ (compare Jer 30:19; Jer 31:13). This light-hearted joy would be a feature of the deliverance. The ‘tabret’ was an ancient kind of tambourine made up of a metal ring containing bells.
Note the reference to Israel/Judah as the ‘virgin of Israel’ (compare Jer 2:32; Jer 14:17; Jer 18:13; Jer 31:21). The idea is of her restoration to her original purity, no longer a spiritual adulterer but a seeker after YHWH.
Jer 31:5
“Again you will plant vineyards,
On the mountains of Samaria,
The planters will plant,
And will enjoy (what is produced).
That the deliverance of the exiles from the northern kingdom is very much in mind (although not to the exclusion of Judah) comes out here in the reference to Samaria. They will ‘again’ plant vineyards on the mountains of Samaria (those once ruled from Samaria), they will plant and subsequently enjoy their fruit because they will be under YHWH’s protection once again. This enjoyment of fruit is more significant than at first appears for the fruit of the vineyard could not be eaten until the fifth year (Lev 19:23-24). Thus it is an indication of permanence. ‘The mountains of Samaria’ are once again, therefore, to be a part of Israel/Judah.
Jer 31:6
“For there will be a day,
On which the watchmen on the hills of Ephraim will cry,
‘Arise you, and let us go up to Zion,
To YHWH our God’.”
But this new Israel will be one which is again united with Judah, for the cry of the watchmen on the hills of Ephraim (probably a parallel phrase to ‘the mountains of Samaria) will be, ‘Arise you, and let us go up to Zion, to YHWH our God’.” They will again join in the regular religious feasts at the Temple at one with Judah. The schism would have been healed. (Thus Judah will also be back there and the Temple will have been rebuilt). Their hearts will all be set on YHWH.
There is a reference here to the special watchmen in Israel who observed the phases of the moon so that they might know the timing of the feasts of YHWH, both the day of the new moon (which commenced the ‘month’ – the moon period) and the day of the full moon which commenced the seven day feasts. It also determined the date of the Passover. It was thus ‘the watchmen’ who called the people to the feasts.
Fuente: Commentary Series on the Bible by Peter Pett
Jer 31:2. The people which were left, &c. The first-fruits of salvation among the Jews are here specified, and that wilderness is meant, in which the Author of grace and his forerunner made their first appearance. The Jews were then a people left to the sword, namely, of the Chaldeans and Romans. Then the first Jews found a way to their rest, and guarded it for their posterity, to whom they left the example of their faith. The people left of the sword, and all the families of Israel, are different; as the beginning of salvation was with a few Jews, so the general salvation will take place in the whole nation. The prophet touches upon the first-fruits as a prelude to that complete and general salvation which will take place on the restoration of the Jews. Houbigant. Instead of, Even Israel, &c. Schultens reads, As Israel was marching to his glory.
Fuente: Commentary on the Holy Bible by Thomas Coke
The sword probably hath an allusion to the sorrows of Egypt, from whence the Lord brought the people out, into the wilderness, and then brought them to rest in Canaan.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 31:2 Thus saith the LORD, The people [which were] left of the sword found grace in the wilderness; [even] Israel, when I went to cause him to rest.
Ver. 2. The people that were left of the sword. ] Of Pharaoh’s sword, who pursued them; and though he smote them not, because the Lord kept him off, yet he is said to have done it: a like as Balak afterwards “arose and fought against Israel,” Jos 24:9 he had a mind so to have done, but that he was overawed: he did not indeed, because he dared not.
When I went to bring him to rest,
a Fieri dicitur quod tentatur aut intenditur.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
when I went. Reference to Pentateuch (Ex. 3. Num 10:33. Deu 1:33). App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 31:2-6
Jer 31:2-6
Thus saith Jehovah, The people that were left of the sword found favor in the wilderness; even Israel, when I went to cause him to rest. Jehovah appeared of old unto me, [saying], Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. Again will I build thee, and thou shalt be built, O virgin of Israel: again shalt thou be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. Again shalt thou plant vineyards upon the mountains of Samaria; the planters shall plant, and shall enjoy [the fruit thereof]. For there shall be a day, that the watchmen upon the hills of Ephraim shall cry, Arise ye, and let us go up to Zion unto Jehovah our God.
People that were left of the sword…
(Jer 31:2). Some see this as a reference to the deliverance from Egypt, and others suppose that it refers to the Israelites left after the destruction by Babylon. We prefer the latter understanding because, God did not call Israel to rest in the wilderness of Sinai, but commanded them to enter Canaan. Both explanations are acceptable.
The mention of Ephraim and Samaria in this paragraph show clearly that the Northern kingdom was meant.
THE BLESSINGS OF RESTORATION
Jer 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. Jer 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.
The New Concord Jer 31:2-6
Jer 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 (Jer 31:2-3), the joyous virgin (Jer 31:4), the satisfied farmer (Jer 31:5), and the anxious watchman (Jer 31:6).
Those who had escaped the sword of the Babylonians have found favor in the eyes of God in the wilderness of exile (Jer 31:2). The last part of Jer 31:2 is extremely difficult to translate. The Hebrew reads literally going to cause him-Israel-to rest. Perhaps the meaning is that God will give the true Israel-those who repented in captivity-rest in the land of Canaan. Those Israelites in far off places who have found favor in the wilderness joyously acknowledge the grace of the Lord. Following here the American Standard Version marginal reading which is decidedly superior to the reading of old. It is best to regard Jer 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. 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. Hos 11:4; Isa 5:18; Jdg 6:4. How wonderful and incomprehensible is the love of God!
The virgin who had committed such horrible sins against her divine Husband by idolatrous flirtation is still the precious object of Gods 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 (Jer 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 (Jer 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. See Lev 19:23-25; Deu 20:6; Deu 28:30. 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. 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. 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. 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 Heb 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. See Joh 4:1-42; Act 1:8; Act 8:5-17; Act 10:1 ff.
Fuente: Old and New Testaments Restoration Commentary
The people: Exo 1:16, Exo 1:22, Exo 2:23, Exo 5:21, Exo 12:37, Exo 14:8-12, Exo 15:9, Exo 15:10, Exo 17:8-13
found: Jer 2:2, Deu 1:30, Deu 1:33, Deu 2:7, Deu 8:2, Deu 8:3, Deu 8:16, Neh 9:12-15, Psa 78:14-16, Psa 78:23-29, Psa 78:52, Psa 105:37-43, Psa 136:16-24, Isa 63:7-14, Eze 20:14-17
when: Num 10:33, Deu 12:9, Psa 95:11, Isa 63:14, Mat 11:28, Heb 4:8, Heb 4:9
Reciprocal: Gen 6:8 – General Gen 33:10 – if now Num 32:5 – if we have Son 3:6 – this Hos 9:10 – found
Fuente: The Treasury of Scripture Knowledge
Jer 31:2 The language is in the past tense as to grammatical form, but it is a prediction of events at and after the overthrow of Babylon. Wilderness is a figurative reference to the desolating captivity in a foreign land. People left are the ones elsewhere referred to as the remnant that sur-vived the ravages of the long exile.
Fuente: Combined Bible Commentary
Jer 31:2. The people that were left of the sword That sword of Pharaoh with which he cut off the male children as soon as they were born, and that sword with which he threatened to cut them off when he pursued them to the Red sea. Found grace in the wilderness Though in the wilderness, where they seemed to be lost and forgotten, as these latter Jews and Israelites were now in a strange land, yet they found grace in Gods sight, were owned, and highly honoured by him, and blessed with wonderful instances of his peculiar favour. And he went to cause them to rest Went before them in a pillar of cloud, to mark out the places for them where they should pitch their tents, and conducted them to the land that he had provided for them. And after such evidences of his kindness to them, why should they doubt of the continuance of his favours?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
31:2 Thus saith the LORD, The people [who were] {b} left by the sword found grace in the wilderness; {c} [even] Israel, when I went to cause him to rest.
(b) Who were delivered from the cruelty of Pharaoh.
(c) That is, God.
Fuente: Geneva Bible Notes
Israel rebuilt and planted by a loving God 31:2-6
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
When the Israelites would seek rest from the attacks of their enemies (cf. Jer 6:16; Exo 33:14; Deu 3:20; Jos 1:13; Jos 1:15; Jos 22:4; Isa 63:14), they would find it in the wilderness (cf. Jer 2:2; Rev 12:14-16). [Note: Another view sees this as a reference to the captivity of the Northern Kingdom (e.g., Thompson, p. 566). Cf. Hosea 2:14-15.] They will find refuge in the wilderness during the Tribulation, as they did following the Exodus (cf. Exo 14:5-23; Exo 33:14; Num 14:20). But Israel’s ultimate rest will occur in the Millennium when they rest in the Promised Land.