Jeremiah 31 FSI - HEAR, O EARTH

> [!title|noicon] **Jeremiah 31 Notes** > [[Jeremiah 30 FSI|<Prev]]   \[[Jeremiah 32 FSI|Next>\]] > [[Jeremiah 31|Verse list view]] > [Jeremiah 31:1](Jeremiah%2031.md#^1) note > > From the last 2 verses of chapter 30, notice that God is again switching from the warnings of judgment to the wonderful theme of His grace and mercy. And he's going to stick with this throughout this chapter. > > "At the same time, saith the LORD" -- That is, at the same time that God is bringing judgment upon the churches and the world... > > "...will I be the God of all the families of Israel, and they shall be my people." -- Again, this is better translated, "I AM the God of all the families of Israel, and they shall be my people." So we have the great "I AM" here again as we saw in [Jeremiah 30:22](Jeremiah%2030.md#^22) -- the eternal, everlasting Person of God (remember [Ex 3:14](Exodus%203.md#^14)). It is a phrase that is altogether unique of God Himself as the Everlasting One, describing Who He Is -- He has no beginning and no end. Likewise, we know that God alone is True and Trustworthy, He alone is Truth. And God, Who is from everlasting to everlasting, is in charge of the whole business of judgment and salvation. And those who are saved are eternally His people forevermore. There will never again be a falling away unto judgment in the new heavens and new earth. ^jer31-1 > [Jeremiah 31:2](Jeremiah%2031.md#^2) note > > "Thus saith the LORD, The people *which were* left of the sword" -- This is speaking of those who *escape* the judgment of God, they are left (alive) of the sword that is bringing spiritual death. The *sword*, that is, the Word of God ([Heb 4:12](Hebrews%204.md#^12)), is coming in judgment upon the local congregations and the world. But there are those who are *left of the sword*, that is, they are not brought under judgment, they are left out, they are left remaining. That is because they find grace in God's sight... > > "...found grace in the wilderness; *even* Israel," -- So from amidst those who are under judgment, there are those who have come out into the wilderness. And this is because of the *grace* of God, they found grace from God in the wilderness of the world. And remember, grace is altogether a gift. We don't actively receive it, we receive it passively because God has given it to us. Salvation is a free gift that comes from Him. > > So God continues in this verse, "when I went to cause him to rest." *Rest* has to do with salvation in Christ, we rest in Him ([Hebrews 4:1-11](Hebrews%204.md)). We rest from our labors where we might try to enter into salvation, which is not possible for us to do. And we rest from the burden of our sin ([Mt 11:28](Matthew%2011.md#^28)). And God Himself causes us to rest in Christ by His grace, that is, He has done everything to save us if we are His. > > Notice God says here, "when I went to cause *him* to rest". Why does He say *him* (singular) rather than *them* (plural)? This points to the fact that those who are saved are the very Body of Christ. So this is Christ as He's represented by His body, by all those who are the believers who have been caused to rest because they are secure in Christ, all of their sins have been paid for. > > ^jer31-2 > [Jeremiah 31:3](Jeremiah%2031.md#^3) note > > "The LORD has appeared of old unto me, *saying*, Yea, I have loved thee with an everlasting love:" -- Our salvation was already anticipated and planned before the foundation of the world. Those who are to become saved were chosen then. And all of our sins have already been paid for by Christ, Who suffered the wrath of God in our stead, long before we were even born. So those who are the elect of God are already justified, they are already in a situation where God cannot send them to eternal death for their sins because He has already made the payment. So when Christ declared, "It is finished," it illustrated how they had all been completely exonerated and justified at that time. > > But He has not *applied* that justification to their life until the moment He gives them a new heart and a new Spirit -- a new resurrected soul as they are raised with Christ. *Then* they actually experience it in their lives. But the grace and love of God for them was *from the foundation of the earth* and fully expressed when Christ made payment for their sins. So it's important for us to understand that salvation has nothing to do with anything that we do -- it was all accomplished before we were even born if we have indeed become saved. It is 100% altogether the work of the Lord Jesus Christ, and His love for His people is from everlasting to everlasting ([Ro 8:39](Romans%208.md#^39); [1 Jn 4:7](1%20John%204.md#^7), [8](1%20John%204.md#^8), [9](1%20John%204.md#^9)). So He had already from before the foundation of the world bestowed His love upon those He planned to save ([Ro 9:10-26](Romans%209.md)). > > "...therefore with lovingkindness have I drawn thee." -- This matches what we read in [John 6:44](John%206.md#^44) that God must draw us to Himself. He is absolutely in complete charge of the salvation of those He plans to save. This is His program, He must draw those He plans to save into the kingdom of God, and He does so through His love for us. So our position if we're still unsaved is to plead with God in sackcloth and ashes, "Oh Lord, have mercy. Could it be that I, too, might become one of Thine." We must become broken before God, waiting upon Him. ^jer31-3 > [Jeremiah 31:4](Jeremiah%2031.md#^4) note > > "Again I will build thee, and thou shalt be built, O virgin of Israel:" -- When God uses the term *again*, here, it's like what we read in [Jeremiah 30:18](Jeremiah%2030.md#^18). God will bring *again* the captivity, He will (re)build the city upon her own heap where they had been destroyed. During the church age, there was a very defective temple -- there were many tares sown among the wheat. Satan would come in through his emissaries as an angel of light, as ministers of righteousness to deceive ([2 Cor 11:14](2%20Corinthians%2011.md#^14), [15](2%20Corinthians%2011.md#^15)). False christs and false prophets arose to deceive many. And from the beginning in Revelation 1 and 2 God warned that He would remove their candlestick if they did not remain faithful, something which happened repeatedly throughout the church age until they were finally destroyed at the end with not one stone left upon another (as typified in [Mt 24:1](Matthew%2024.md#^1), [2](Matthew%2024.md#^2), [3](Matthew%2024.md#^3) with [1 Pe 2:5](1%20Peter%202.md#^5) and [Lam 4:1](Lamentations%204.md#^1), [2](Lamentations%204.md#^2)). But now, during this final harvest, God is rebuilding His spiritual, *eternal* temple outside of the context of the churches and congregations where there are no more tares, there is no more wood, hay and stubble ([1 Cor 3:12](1%20Corinthians%203.md#^12)), there are no more impurities within it. There is only the wheat because they do not identify with a local congregation or denomination or creed of some kind, it consists only of those who become true believers -- and only God knows who they are because they are part of the invisible, eternal temple only. > > "...thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry." -- This is language that speaks of the joy of salvation. Think of David who danced when the ark was brought into Jerusalem. He was leaping for joy at the wonder at what God is doing -- it's not the kind of dancing that the world engages in. ^jer31-4 > [Jeremiah 31:5](Jeremiah%2031.md#^5) note > > It's talking here about *planting vines*. Now, there had been the vineyard that was overseen by the nation of Israel. And, remember, they wanted to kill the owner of the vineyard which pointed to when they killed the Lord Jesus. Then God gave that vineyard to other husbandmen, that is, He transferred that vineyard to the churches and congregations during the church age and assigned the task of caring for it to the elders, deacons and pastors ([Mt 21:33-43](Matthew%2021.md)). But then we read that they did not care for it properly, so it brought forth wild grapes, grapes that were a stench. So God destroyed the vineyard altogether ([Is 5:1-7](Isaiah%205.md)). > > But now, once again, the vines are being planted. And these vines are growing which will never bring forth bad grapes. God is speaking about the final outcome of His salvation plan. So these vines will never be destroyed, this is now perfection. We can say this because, ultimately, the Lord Jesus Himself is the True Vine, as we read in [John 15:1](John%2015.md#^1), [5](John%2015.md#^5). Notice now that *the Father* is the Husbandman, He is doing the rebuilding here. The vine that was kept by national Israel and the visible churches and congregations as husbandmen was not eternally secure and was totally destroyed. Only those who are actually saved in Christ, with God alone as the Husbandman and Christ as the Vine, make up the true, eternal vine. This is thus the perfect Vine and will remain so, it will *never* be cut off. > > "...and shall eat *them* as common things." -- This phrase actually comes from a word that either means *to begin*, or *to pollute or profane*. And that which is profane is the opposite of that which is holy. The translators didn't really know what to do with this, so they translated it in such as way as to mean that the planting of vines (which points to the Gospel) would be so successful at this time that they would be eating them as the common food -- something that isn't set apart as holy. But here God is speaking about planters planting a completely *new* vine -- it is a new *beginning* (just as the heavenly Jerusalem is called the new Jerusalem - [Rev 3:12](Revelation%203.md#^12), [21:2](Revelation%2021.md#^2)). So this phrase would be more accurately translated, "...and *they* shall begin." And as we look at verse 6, we see that they begin to proclaim that the final harvest has come. ^jer31-5 > [Jeremiah 31:6](Jeremiah%2031.md#^6) note > > "For there shall be a day, *that* the watchmen upon the mount Ephraim shall cry," -- The word translated *watchmen* is a word that means *keepers* -- those who watch over or *keep* the Law, those who are seeking to preserve the Truth. > > "Arise ye, and let us go up to Zion unto the LORD our God." -- This is the task of the true believers in our day. We are the keepers, the watchmen. And we are declaring to those in the world, to whomever will hear (by God's grace), "Arise, *now* is the time to go up to the Lord Jesus Christ and supplicate to Him for mercy!" This is the day in which He is saving a great multitude during the final harvest from the highways and hedges as judgment is falling upon the visible churches and the world, as we know from many other passages. ^jer31-6 > [Jeremiah 31:7](Jeremiah%2031.md#^7) note > > "For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations:" -- Jacob here is speaking about Christ and all those who are the true believers. There is gladness, that is, there is salvation for them. And in [Psalm 22:28](Psalm%2022.md#^28), we read that God Himself is the Governor, He is the Chief, of the nations. And we shout according to the Chief of the nations, that is, we declare the Word of God according to His Will. He has commanded us to send forth His Word about this great salvation that He is bringing, a great multitude which no man can number: "publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel." *All* of the glory goes to God as we petition Him to have mercy on those in this world and as HE brings salvation to His people. None of the glory or credit goes to us at all whatsoever. ^jer31-7 > [Jeremiah 31:8](Jeremiah%2031.md#^8) note > > "Behold, I will bring them from the north country," -- This is a phrase that points to the whole world as typified by Babylon in relation to Jerusalem. It is the place where Satan rules over the unsaved of the world, spiritually speaking. And that is where God saves this great multitude as He brings them from the north country, as they hear the Word of God during this time. > > "...and gather them from the coasts of the earth," -- This reinforces the previous phrase. God is gathering His people from the far corners of the earth, from the coasts of the earth. In other places God uses the phrase *the isles*, which points to the continents of the earth. > > "...*and* with them the blind and the lame," -- This ties back into what Jesus said in [Luke 7:22](Luke%207.md#^22) when John the Baptist [inquired as to whether He was indeed the Christ](Luke%207.md#^20) (see also [Mt 21:14](Matthew%2021.md#^14)). Christ came to heal those who are spiritually blind and lame -- these are the kind who come into His kingdom. He has not come to save those who think they are righteous. He comes to save those who have nothing going for them, those who are objects of pity altogether. > > "...the woman with child and her that travails with child together:" -- In [Matthew 24:19](Matthew%2024.md#^19) we find parallel language to what we read here in this verse. In Matthew 24, the context is one of *woe* during the great tribulation when we are to come out from the abomination of desolation. And that, along with [Lamentations 2:11](Lamentations%202.md#^11), [12](Lamentations%202.md#^12), we find the language of pity that God has with those in the local congregations and with their families where there is no corn and wine left, there is no fruit of the Gospel left there at all. It is a place of doom and gloom where even the children are being set up for destruction. > > Then in [1 Thessalonians 2:1](1%20Thessalonians%205.md#^1), [2](1%20Thessalonians%205.md#^2), [3](1%20Thessalonians%205.md#^3) we read about those in the churches and congregations who, while not directly denying that Christ is coming again, they deny that we can know anything about the timing of it altogether so that He comes as a thief in the night against them. They are at ease in Zion, proclaiming peace and safety for themselves, which God again likens to a woman travailing with child that will suddenly come under judgment. These are those who are not truly watching, they are not searching the Bible so that they have any inkling that the time has drawn near. They aren't listening to the whole Word of God and are trusting in a gospel that their churches have designed for them. Whereas for the true believers that day will not come as a thief in the night ([vv4](1%20Thessalonians%205.md#^4), [5](1%20Thessalonians%205.md#^5), [6](1%20Thessalonians%205.md#^6)). > > But here in Jeremiah 31:8, those with child or travailing with child are coming into this great and glorious company of those who have become saved. So this verse gives us great encouragement that there are those who will yet come out from the churches and congregations that are experiencing the abomination of desolation under the judgment of God. So we cannot simply pass judgment upon individuals who are still there believing they are being obedient to the Word of God, even though, sadly, it is the most terrible place to be as Christ has completely left them. But once a woman is travailing with child, it indicates just how close we are to that time -- and yet God is nevertheless still saving them out of the churches and congregations. > > "...a great company shall return thither." -- A great congregation, a great multitude, a great army shall return to God during this final harvest (remember [Jer 30:19](Jeremiah%2030.md#^19), see also [Joel 2:24](Joel%202.md#^24); [Rev 7:9](Revelation%207.md#^9)). So even as judgment has already begun to fall for quite a few years now, which will lead to judgment day and the end of time, God is still bringing in a great multitude of people into the kingdom of God outside of any visible church or visible representation of the kingdom of God on earth -- only through the true believers as they continue to send forth the Gospel into the world! What a thrill to know through this passage that God is still saving many as we approach the very end of time! This is not just some little thing God has planned for the end, it is a great and wonderful program to save a great many of His elect during the final harvest. ^jer31-8 > [Jeremiah 31:9a](Jeremiah%2031.md#^9) note > > "They shall come with weeping, and with supplications will I lead them:" -- This ought to be the *attitude* of those who are unsaved but are coming into the kingdom of God. We come to Him with weeping and supplications. We see an example of this in Daniel's prayer, many years after the temple had been destroyed and the captivity was in Babylon. Daniel was fully aware that God had determined that they would eventually return from Babylon into Judah and Jerusalem and rebuild the temple, a picture of the time in which we live today when God is again building His (eternal, spiritual) temple and kingdom -- for the sake of *God's* glory and Truth. > > So we read of Daniel's supplications in [Daniel 9:3-19](Daniel%209.md). And as we see through the language of Daniel's prayer, we are entitled to nothing from God because of our sins, it is all because of God's *mercy* and for *His glory* that we can beseech Him for deliverance and restoration. We saw this attitude also in Nineveh after Jonah warned them that God would soon destroy them. There was total brokenness before God ([Jonah 3:8](Jonah%203.md#^8), [9](Jonah%203.md#^9), see also [Zeph 2:3](Zephaniah%202.md#^3); [Joel 2:12](Joel%202.md#^12), [13](Joel%202.md#^13), [14](Joel%202.md#^14)). And even *after* God has saved us and given us a new heart we fully recognize that we are still sinners and constantly in need of God's mercies. So we must come very humbly before God. No one has anything to boast about before Him. There are no excuses, no arguments that we can make -- we can only make a flat declaration of our sinfulness to Him (see [Lk 18:13](Luke%2018.md#^13), [14](Luke%2018.md#^14)). God is perfectly righteous and we are the sinners, we have rebelled against Him and do not deserve His mercy and grace at all. And our situation is so dire that we come to Him with weeping and with supplications like Daniel. And, like Daniel, we realize that God receives *all* of the credit and glory in saving us. > > God has declared and brought all of His judgments that we find, for example, in [Deuteronomy 28:15-68](Deuteronomy%2028.md), against the local congregations that, like Daniel and those in captivity, we who are outside in Babylon might turn from our iniquities and come into Truth ([Dan 9:13](Daniel%209.md#^13)), with weeping and supplications. That is, when God brings judgment upon others, it serves as a warning to us also ([1 Cor 10:1-12](1%20Corinthians%2010.md)). > > Back to Jeremiah 31:9, we read, "I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble:" -- Notice again that GOD will cause them to walk by the rivers of waters (the Gospel) in a straight way wherein they shall not stumble. This is parallel language to what we read in [Ezekiel 11:19](Ezekiel%2011.md#^19), [20](Ezekiel%2011.md#^20); [36:24](Ezekiel%2036.md#^24), [25](Ezekiel%2036.md#^25), [26](Ezekiel%2036.md#^26), [27](Ezekiel%2036.md#^27), [27](Ezekiel%2036.md#^27). Notice how many times God says, "I will" (or "will I") do this and that to save you. God does *all* of the work in salvation and receives *all* of the glory for it ([Jn 6:44](John%206.md#^44); [Php 2:13](Philippians%202.md#^13)). > > When God says that He *will cause them to walk by rivers of waters in a straight way, wherein they shall not stumble*, remember the rivers of waters has to do with the Gospel, with the Word of God ([Jn 4:14](John%204.md#^14), [6:35](John%206.md#^35), [7:38](John%207.md#^38)). So as He guides us during this time it will be altogether according to His Word (His Law) so we will not veer to the right hand or to the left, nor go backwards, if we are truly saved -- as the churches did repeatedly during the church age. We will walk in the straight way and not stumble. > > In relation to the rivers and fountains of waters in Jerusalem (the water of the Gospel bringing salvation) where there will never again be any curse as God dwells with us, see [Isaiah 44:3](Isaiah%2044.md#^3), [4](Isaiah%2044.md#^4), [5](Isaiah%2044.md#^5); [66:10](Isaiah%2066.md#^10), [11](Isaiah%2066.md#^11), [12](Isaiah%2066.md#^12), [13](Isaiah%2066.md#^13); [Zechariah 14:8](Zechariah%2014.md#^8), [9](Zechariah%2014.md#^9); [Joel 3:16](Joel%203.md#^16), [17](Joel%203.md#^17), [18](Joel%203.md#^18) and [Revelation 22:1](Revelation%2022.md#^1), [2](Revelation%2022.md#^2), [3](Revelation%2022.md#^3). As God is building His kingdom at this time as we approach the end, those involved will never again come under the curse of God and this program will not fail in any way whatsoever, as those who are coming in are now coming into the eternal kingdom of God, no longer into a visible organization related to the kingdom of God. And God is not only able to fulfill His Word in this regard, but He *will* fulfill it! ^jer31-9a > [Jeremiah 31:9b](Jeremiah%2031.md#^9) note > > "...for I am a father to Israel" -- In one sense we are all children of God in the sense that He created us. But we are estranged from Him and have gone own way. But in another sense, when we are saved we are brought into the *family* of God ([Ro 8:15](Romans%208.md#^15), [16](Romans%208.md#^16)). And that's the sense in which God is speaking here -- of the great multitude that God is bringing into the kingdom of God (the eternal Israel) during this final harvest. > > ...and Ephraim *is* my firstborn." -- Ephraim is another name for Israel. Many times God uses Ephraim in a negative sense as He describes His wrath that has come upon national Israel and the visible church, the visible kingdom of God. But here He is using Ephraim to point to Christ and His people, as He just stated that He is a Father to Israel. Christ and His elect are the *firstborn* ([Ro 8:29](Romans%208.md#^29); [Col 1:13](Colossians%201.md#^13), [14](Colossians%201.md#^14), [15](Colossians%201.md#^15), [18](Colossians%201.md#^18); [Heb 12:22](Hebrews%2012.md#^22), [23](Hebrews%2012.md#^23)). So God is focused on Christ and on all of His elect people, who are the spiritual body of Christ, here. > > Interestingly, Ephraim, a son of Joseph, wasn't actually the firstborn. He was his second son after Manasseh. But God, through Joseph, indicated that spiritually Ephraim was to be blessed with the double inheritance of the firstborn ([Gen 48:8-20](Genesis%2048.md); [Deut 21:15](Deuteronomy%2021.md#^15), [16](Deuteronomy%2021.md#^16), [17](Deuteronomy%2021.md#^17)). God had done the same with Ishmael and Isaac by making Isaac the firstborn, and again with Esau and Jacob by making Jacob the firstborn. God has even declared, "In Isaac shall they seed be called" ([Ro 9:7](Romans%209.md#^7)), and, "Jacob have I loved, but Esau have I hated" ([Ro 9:13](Romans%209.md#^13)). And the principle for this is found in [Luke 13:30](Luke%2013.md#^30) where God's elective program is in view -- we cannot expect that just because someone is literally the firstborn means that they have a greater chance at become saved than someone who is not. Someone is spiritually the firstborn only if they are in Christ, and this could include someone who was literally the firstborn or those who were not. They will receive the double inheritance (a figure of salvation) that Christ has provided for them. > > Looking further at this idea of a double inheritance, it also applies to judgment. For example in [Isaiah 40:1](Isaiah%2040.md#^1), [2](Isaiah%2040.md#^2), while it is speaking of salvation for the elect, it refers to them as having received the double penalty for their sins (in Christ). But then in [Revelation 18:4](Revelation%2018.md#^4), [5](Revelation%2018.md#^5), [6](Revelation%2018.md#^6), [7](Revelation%2018.md#^7), [8](Revelation%2018.md#^8) we read where the harlot Babylon must pay double (judgment) according to her works. That is, she represents the visible churches that should have had the double inheritance but now must pay double for her sins. ^jer31-9b > [Jeremiah 31:10](Jeremiah%2031.md#^10) note > > "Hear the word of the LORD, O ye nations, and declare *it* in the isles afar off" -- Notice again that this grand, awesome, terrible event of God's judgment on the world -- as well as His plan to save a great multitude during this time -- is not being declared in a corner. It's not hidden away in some ivory tower or something that a few theologians are talking about in some prestigious seminary. This information is being heralded into all the world right here in Jeremiah 31 that there's a great multitude being saved. There's a great hope today and maybe it will be for you, too! Beseech the Lord, come with a broken and contrite heart, broken in your sins. This is God's final plan for the world. > > "...and say, He that scattered Israel will gather him, and keep him, as a shepherd *does* his flock." -- He that had scattered Israel (the visible churches, the visible kingdom of God that has been scattered for their rebellion), will gather them (the eternal church/Israel made up of the elect of God) and will keep him (the eternal Israel, those who are saved and make up the body of Christ) as a shepherd (Christ) does His flock. Christ speaks of His people, the true believers, as a flock of sheep ([Jn 10:11](John%2010.md#^11)). ^jer31-10 > [Jeremiah 31:11](Jeremiah%2031.md#^11) note > > To understand what we are redeemed and ransomed from we might look at [Psalm 49:15](Psalm%2049.md#^15) and [89:48](Psalm%2089.md#^48). We are saved from the power of the grave. Until and unless we are saved, eternal death has a clutch on every human being, it is infinitely stronger than we are. There's no way for us to avoid it unless we are redeemed. And to be redeemed means that our sins had to be paid for -- Christ had to suffer the wrath of God, equivalent to eternal death, on behalf of those He has saved. So the power of the grave, or hell, cannot prevail against those He has come to save ([Mt 16:18b](Matthew%2016.md#^18)). So unless Christ is our Savior there's no other solution whatsoever. But Christ has come as the Redeemer that we might be delivered. And Jacob in this instance represents all those who are in Christ, the kingdom of God. ^jer31-11 > [Jeremiah 31:12a](Jeremiah%2031.md#^12) note > > This verse is a beautiful sentence of salvation which is happening in *our* day, as God is yet saving a great multitude while judgment has fallen upon the churches and the world at large. > > "Therefore they shall come and sing..." -- This is what we do in our hearts and even literally when we know that we are safe and secure in Christ, when we are safe from the wrath of God and eternal death for our sins. This is the maximum joyful thing that anyone could ever have. We've been exonerated, Christ has been our Substitute so that we sing with joy (which we'll see more when we get to [v13](Jeremiah%2031.md#^13)). > > "...in the height of Zion," -- *The height of Zion*, like Jacob in [v11](Jeremiah%2031.md#^11), points to being in the kingdom of God -- it is high up, it is mount Zion in Heaven far above the earth. > > "...and shall flow together to the goodness of the LORD," -- When God speaks of *flowing* here, we find the same idea, and the same setting, in [Micah 4:1](Micah%204.md#^1). There, too, is the language of being *established in the top of the mountains and exalted above the hills, and people shall flow unto it* -- parallel to what we read here in Jeremiah 31:12 where they are singing *in the height of Zion and flowing to the goodness of the LORD*. > > As we have found in Jeremiah that this great salvation comes on the heels of God's judgment upon Judah and Jerusalem for their sins (the visible churches in our day), we find that same context in [Micah 3:11](Micah%203.md#^11), [12](Micah%203.md#^12), just preceding Micah 4:1, where Jerusalem has *become heaps and the mountain of the house as the high places of the forest* -- representing God's destruction upon them for their rebellion of the high places and for going after other gods. > > But then we read about this great salvation in [Micah 4:1](Micah%204.md#^1), which is parallel to what God is speaking about here in Jeremiah 31:12. Notice also in Micah 4:1 that God says this will come to pass *in the last days*, and in [Micah 4:2](Micah%204.md#^2) there are *many nations* that are coming into the kingdom of God. So God is teaching us about this great multitude that is being saved at this time in which we are living. ^jer31-12a > [Jeremiah 31:12b](Jeremiah%2031.md#^12) note > > "...for wheat, and for wine, and for oil, and for the young of the flock and of the herd:" -- God is saving this great multitude as He opens their hearts *through the Gospel*, through the Bible alone as represented by *the wheat, the wine, the oil and the flock of the herd*. The *wheat* points to Christ, Who Is the *Bread* or grain of life ([Lk 22:19](Luke%2022.md#^19); [Jn 6:35](John%206.md#^35), [48](John%206.md#^48)). The *wine* points to the *blood* of Christ ([Lk 22:20](Luke%2022.md#^20)) shed for His people under the *wrath* of God ([Rev 14:10](Revelation%2014.md#^10)) for their sins. Wine also comes from a vineyard, which represents those who are in Christ -- where He is the Vine and we are the branches. The *oil* points to the *anointing* of the Holy Spirit that anoints *the priests* (that is, the believers - [1 Pe 2:9](1%20Peter%202.md#^9); [Rev 5:9](Revelation%205.md#^9), [10](Revelation%205.md#^10)) and the olive three that fuels the lamp of the Gospel ([Zech 4:11](Zechariah%204.md#^11), [12](Zechariah%204.md#^12), [13](Zechariah%204.md#^13), [14](Zechariah%204.md#^14)). And the flock and herd point to those who become saved ([Ps 95:7](Psalm%2095.md#^7); [Jn 10:27](John%2010.md#^27)). So this is the impact of the Gospel in our day, in the last days, even as God's judgment is coming upon the unsaved of the world. (See also [Joel 2:23](Joel%202.md#^23), [24](Joel%202.md#^24), which uses the same language to represent a *super abundance* of people who are becoming saved during *the latter rain*, the final harvest. The floor shall be *full* of wheat and *overflow* with wine and oil -- it is not a scarce harvest.). > > "...and their soul shall be as a watered garden;" -- They shall be as the Garden of Eden where there was perfect harmony and peace with God. They are God's husbandry ([1 Cor 3:9](1%20Corinthians%203.md#^9)), that are watered by the Gospel -- which is called the well, the spring and the river of the water of Life ([**Is 58:11**](Isaiah%2058.md#^11); [Jn 4:14](John%204.md#^14); [Rev 22:17](Revelation%2022.md#^17)). > > "...and they shall not sorrow any more at all." -- See [Isaiah 30:19](Isaiah%2030.md#^19). There are 2 things to consider here. First, God is indicating that this great salvation of a multitude at the end will not be like at any time in history past. There will *never again* be a falling away of the visible kingdom of God like there was repeatedly during the time of national Israel in the Old Testament period and during the church age of the New Testament. Since God is speaking only of those being saved into the *eternal* kingdom of God at this time, as He sends forth His Word during the final harvest, they are *eternally* safe and secure in Christ. As the nations flow into the kingdom of God completely outside of any visible organization that might guide them into error, they are flowing to the goodness of the LORD alone. So they shall not sorrow any more at all -- there is now a pure kingdom of God existing into the new heavens and the new earth. > > The second thing to consider is that once we are safe in Christ we *rejoice*. When we first learn about our sins and that we are under the wrath of God, we sorrow and mourn. Remember the Beatitudes in [Matthew 5:4](Matthew%205.md#^4) where it says, "Blessed are they that mourn: for they shall be comforted." And even here in [Jeremiah 31:9](Jeremiah%2031.md#^9) we read, "They shall come with weeping, and with supplications will I lead them...." This is the condition we are in as we come to the Lord pleading for salvation, recognizing that we deserve eternal death as we implore Him for His mercy. We come with sorrow as we see our sins. But when we are finally true believers and find in our life an increasing, intense desire to do the will of God, then we can begin to rejoice (as we'll see in verse 13). ^jer31-12b > [Jeremiah 31:13](Jeremiah%2031.md#^13) note > > "Then shall the virgin" -- When we become saved we are looked upon as absolutely righteous in Christ. We're no longer looked upon by God as spiritual adulterers in our sin because it has all been covered by Him. He has removed all of the guilt so that in His eyes we are as a virgin (as we saw in [v4](Jeremiah%2031.md#^4); see also [2 Cor 11:2](2%20Corinthians%2011.md#^2); [Rev 14:4](Revelation%2014.md#^4)). > > "...rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow." -- God is not giving assent to worldly dancing, here. We must be very careful with this. God is using dancing as a figure of joy and happiness in the heart. In a similar way, God speaks in spiritual terms in other places in the Bible of an abundance of wealth, or an abundance of wine (as we saw in [Joel 2:24](Joel%202.md#^24)) to represent salvation and the blood of Christ. It is not worldly wealth and alcoholic revelry that He is speaking of, it is the Gospel of salvation using these as spiritual types and figures. And this is actually part of God's strategy to test the people as to whether they will justify worldly activity of the flesh rather than understanding the spiritual purpose of this language. Likewise, worldly dancing really has nothing to do with joy in Christ. God is simply using it as an expression of the joy of salvation. ^jer31-13 > [Jeremiah 31:14](Jeremiah%2031.md#^14) note > > "And I will satiate the soul of the priests with fatness," -- Again, this is just how wonderful this salvation is. It expresses the abundance of joy that God gives us when it comes to salvation in Christ! God will give us far more than we need. When you're satiated you've had more than enough to satisfy and yet it's so wonderful that there's even more. And again, the priests point to those who have become saved ([1 Pe 2:9](1%20Peter%202.md#^9); [Rev 5:9](Revelation%205.md#^9), [10](Revelation%205.md#^10)), they are in Christ Who Is the High Priest. Then we see this idea of *fatness* in [Isaiah 30:23](Isaiah%2030.md#^23). It's a word to indicate that which is *lush* and super healthy. There's plenty of grain and good food. It points again to how the Lord Jesus gives us more than we need of the graciousness and blessing of God, it just flows out of His Word. (See [Is 30:18-30](Isaiah%2030.md) and the notes there for more information)). > > "...and my people shall be satisfied with my goodness, saith the LORD." -- This is essentially restating the first half of the verse. God is Everything. He is everything that is Good and Holy and Righteous. There is nothing better than to have eternal life in our soul. ^jer31-14 > [Jeremiah 31:15](Jeremiah%2031.md#^15) note > > Here God introduces a very strange statement. Why is God talking about Ramah and Rachel (spelled Rahel here in the KJV) in this passage? Verse 15 here is quoted in [Matthew 2:18](Matthew%202.md#^18) -- when wicked king Herod, an Idumean king over Judaea who did not want any usurper to his throne, determined from the theologians that Christ was to be born in Bethlehem. He also instructed the wise men who had seen His star in the east to bring him word once they found Him so that he could worship Him also. But he feigned worship because his intent was to send an army to the region to kill all of the children as quickly as possible. At God's warning, the wise men did not return to Herod, Joseph and Mary fled to Egypt with Jesus, and Herod angrily sent the army to slay all of the children in the area two years of age and under ([Mt 2:16](Matthew%202.md#^16)). And thus this passage from Jeremiah 31 is quoted in [Matthew 2:17](Matthew%202.md#^17), [18](Matthew%202.md#^18). It was a great slaughter. So why is God bringing this quotation in Jeremiah 31? And why does God speak about Ramah and not Bethlehem? > > First of all, the word *Ramah* in Jeremiah 31 means *hill* or *high place*. Thus there is the implication of sin because the high places were those places on hills and such where the Israelites worshiped other gods. And this, of course, carries over spiritually to the churches and congregations today whenever they hold doctrines and ideas that are contrary to the Bible, while claiming they are from the Bible. > > Secondly, there was an actual city of Ramah. Bethlehem was situated about 7-8 miles south of Jerusalem, and Ramah was situated about 7-8 miles north of Jerusalem. So this indicates that the slaughter of the babies included way more than just Bethlehem, all the way up to Ramah, including Jerusalem. So that's why we read in Matthew 2:16 that Herod "slew all the children that were in Bethlehem, *and in all the coasts thereof.*" So this was an enormous slaughter that included a huge number of young children. (And, if you include children that were up to 2 years and 11 months old, it's even more than we might normally think of.) So of course, there was enormous weeping and anguish from this. > > And why does God refer to Rachel here and in Matthew 2? It's true that in Genesis Rachel died giving birth to Benjamin, the last son of Jacob, and was buried in or close to Bethlehem ([Gen 35:16](Genesis%2035.md#^16), [17](Genesis%2035.md#^17), [18](Genesis%2035.md#^18) [19](Genesis%2035.md#^19)). So in that sense Rachel does identify with Bethlehem -- though she herself died in childbirth. > > We gain a little more insight when we look at [Ruth 4:11](Ruth%204.md#^11), when Boaz and Ruth were married. Boaz, the kinsman-redeemer, is a picture of the Lord Jesus. He purchased Ruth, the Moabitess -- a picture of the bride of Christ (the believers) who was formerly from a strange land -- to be his bride that she might raise up an inheritance in Israel. And in Ruth 4:11, God speaks of Rachel and Leah as the progenitors of the nation of Israel. (This is similar to when God refers to Sarah as the mother of us all, as a figure of the New, Heavenly Jerusalem in [Galatians 4:22-31](Galatians%204.md)). > > Now, the name Rachel is a word that means *ewe*, as a female sheep that gives birth to lambs. And, very significantly, in [Isaiah 53:7](Isaiah%2053.md#^7), which speaks of Christ as our Savior, it says, "he is brought as a lamb to the slaughter, and as a sheep \[Rachel, ewe\] before her shearers is dumb...." So in this verse, Rachel is a name or a synonym for Jesus Himself in describing Him as a sheep, as a Rachel/ewe. And this really helps us to understand the spiritual import of this verse. > > Understanding this synonym, we could read verse 15 as, "Thus saith the LORD; A voice was heard in Ramah, lamentation, *and* bitter weeping; *Jesus* \[represented by Rachel\] weeping for her children refused to be comforted for her children, because they *were* not." We find the spiritual fulfillment for this with Old Testament Israel and the New Testament churches and congregations in [Luke 19:41](Luke%2019.md#^41), [42](Luke%2019.md#^42), [43](Luke%2019.md#^43), [44](Luke%2019.md#^44), where Christ is weeping over Jerusalem's coming destruction where the stones will not be left one upon another (cp [Lk 19:44](Luke%2019.md#^44) with [Mt 24:1](Matthew%2024.md#^1), [2](Matthew%2024.md#^2), [3](Matthew%2024.md#^3) and especially [Lam 4:1](Lamentations%204.md#^1), [2](Lamentations%204.md#^2), which draws the connection between the stones of the temple being poured out and the fall of the sons of Zion using language of corrupted gold). So this verse points us to the fact that God takes no pleasure in the death of the wicked ([Eze 18:32](Ezekiel%2018.md#^32)). He, too, sorrows for this and this brings us into the very emotions of God Himself. But it is required and dictated by the righteous Law of God for sin, according to God's perfect integrity and justice. > > This can be seen by way of example in [Daniel 6](Daniel%206.md), where King Darius was persuaded to declare a decree that, not intentionally for himself, put Daniel into the lion's den. He was not happy to put Daniel there, but according to his own decree, Daniel *had* to go. And it was only God Who could deliver him from certain death. (Of course, King Darius' decree was not according to perfect integrity and justice, but if offers an example of how the decree *must* be carried out). > > So this weeping of Rachel, this weeping of Christ, this weeping of the sheep (ewe) for her children, is a weeping of *intense sorrow* -- just as when Herod sent forth to slay all of the young children in and around Jerusalem out to Ramah and Bethlehem -- with Ramah being emphasized because it represents the sin and the rebellion of their high places. God's Law *must* be carried out. Sin *must* be paid for either by the sinner or through the atonement of Christ, even including those in Jerusalem and the visible churches when they have gone astray. So Rachel *refuses to be comforted*, that is, it has *got* to be this way. Just as God is loving, merciful, gracious, patient and so on -- He is also a God Who weeps because He *must* bring His judgment against those that have sinned and have not been covered by the righteousness of Christ. The unsaved are to be driven away and abandoned, like the scapegoat that was driven into the wilderness, by God into the lake of fire under the wrath of God. And God weeps. He is in bitter mourning (see also [Jer 9:1](Jeremiah%209.md#^1)!). And so this great slaughter of children in the region of Jerusalem points to the fact that the many children of the kingdom, those of the visible representation of the kingdom of God (national Israel and the visible churches) must come under the wrath of God. > > But, as we'll see in verse 16, this isn't the last word. ^jer31-15 > [Jeremiah 31:16](Jeremiah%2031.md#^16) note > > "Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD;" -- Now there is language of great comfort. And who's work is it that shall be rewarded? It is Christ's work in saving His people that will be eternally rewarded ([Col 3:24](Colossians%203.md#^24)). He is the Rachel (the ewe) that made payment for the sins of those He has claimed for Himself, for His eternal children. So in one sense, the human race was a disaster and God weeps, as we saw in verse 15. But in another sense, because there's an overall plan of salvation that God has provided, the Lord is full of joy and happiness because Christ's work is being rewarded. Remember, Jesus says in [Luke 15:7](Luke%2015.md#^7), "I say unto you, that likewise *joy* shall be in heaven over one sinner that repents...." (see also [Lk 2:10](Luke%202.md#^10), [11](Luke%202.md#^11)). > > "...and they shall come again from the land of the enemy." -- This is speaking now about our day. Even as judgment has fallen upon the visible churches (v15) and the world, Christ is yet bringing *again* a people for Himself. They are coming again from the land of the enemy, from out of the kingdom of Satan (represented chiefly throughout Jeremiah by Babylon where King Nebuchadnezzar has destroyed Judah and Jerusalem and carried away many captives). And they are again coming into the kingdom of God, they are no longer in bondage to sin and Satan. ^jer31-16 > [Jeremiah 31:17](Jeremiah%2031.md#^17) note > > "And there is hope in thine end, saith the LORD," -- See [Jeremiah 29:11](Jeremiah%2029.md#^11). God informs us that at the very end of time there is a great multitude who are saved out of great tribulation (see [Hos 1:10](Hosea%201.md#^10); [Rev 7:9](Revelation%207.md#^9), [14](Revelation%207.md#^14)) -- whereas during the entire history of the earth there were comparatively few, even during the church age ([Isa 9:3](Isaiah%209.md#^3)). We know there were only 8 people on the ark, saved from the judgment of the flood in Noah's day. And during the Old Testament, salvation was very limited within the context of the nation of Israel in types and figures and some Gentiles like Ruth the Moabitess, Naaman the Syrian and some others. But in the end, there will be this great multitude of believers. And so there is hope. > > However, we must remember that this context is ultimately speaking about the Lord Jesus Christ Himself as the weeping Sheep (Rachel/ewe, see the note for [verse 15](Jeremiah%2031.md#^15)). And this verse is a follow-up to [verse 16](Jeremiah%2031.md#^16) where God says to refrain from weeping for His work shall be rewarded. So this "hope in thine end" here in verse 17 is focused upon Christ Himself. And this strengthens the word hope very greatly because we know that what Christ has done for His people is a completed, victorious work. When we hope in the Lord we aren't just engaging in a fruitless desire, it could very well be possible that we might be included in this hope of salvation as we pray to God for mercy. > > "...that thy children shall come again to their own border." -- This somewhat restates the last phrase of [verse 16](Jeremiah%2031.md#^16) above. This is the great hope in the end as Christ's children shall come *again* to their own border and will remain for all eternity. God has a final program to *again* evangelize the world to bring in a great number of people into the kingdom of God like never before. And when we become saved, we are brought back into our own border, back into the land represented by the Garden of Eden where the human race was in perfect harmony with God before falling into sin and becoming estranged from Him. There is no guarantee, of course, that any one of us will become saved. But we do have this earnest hope that we, too, might have eternal life as one of God's elect, adopted back into the family of God as His children as we wait upon Him ([Ro 8:14](Romans%208.md#^14), [15](Romans%208.md#^15); [Col 1:13](Colossians%201.md#^13)). ^jer31-17 > [Jeremiah 31:18](Jeremiah%2031.md#^18) note > > "I have surely heard Ephraim bemoaning himself *thus*;" -- God now shifts the focus from Christ to His people. In this verse, God shows us what He expects in our lives as we pray to Him for His mercy, hoping to become saved. Ephraim is another name for Israel (it was one of the major tribes of Israel), like when God uses the terms Judah, Israel and Jerusalem to represent either the visible kingdom of God or the eternal kingdom of God depending on the context in which they are used. And here Ephraim is *bemoaning* himself. God associates the word *bemoan* with *pity* in [Jeremiah 15:5](Jeremiah%2015.md#^5), and with *lamenting* in [Jeremiah 16:5](Jeremiah%2016.md#^5). So it has to do with mourning and weeping and sorrow when you have pity. > > So this verse points to those whom God is still planning to save -- they are out there still waiting for salvation (unbeknownst to them, of course). Their sins have already been paid for as God's elect so He is going to save them. But as they come to Him, as God draws them to Himself, they are lamenting, sorrowing, weeping and bemoaning themselves for their sinful condition, like we saw previously in the first phrase of [verse 9](Jeremiah%2031.md#^9). It is a recognition of our pitiable situation that we desperately need God's help before we are saved, knowing that we don't deserve salvation at all but are subject to the wrath of God for our sins. And we can know for sure that God does hear us as we cry out to Him for mercy, as He says: "*I have surely heard* Ephraim bemoaning himself *thus*...." > > "Thou hast chastised me, and I was chastised, as a bullock unaccustomed *to the yoke*: turn thou me, and I shall be turned; for thou *art* the LORD my God." -- So this is the cry of those who are pleading to God, "Oh, God, have mercy on me, I am a sinner!" ([Lk 18:13](Luke%2018.md#^13), [14](Luke%2018.md#^14)). We come pleading to God for mercy with weeping, sorrow and bemoaning ourselves because of our sins. And only after we know that we have become saved can our sorrow be turned to joy and happiness. But that only comes when we are very certain that God has saved us and given us a new heart to do His Will. > > The phrase "as a bullock unaccustomed *to the yoke*" would be better translated "as a calf that has been instructed." If a calf or ox is going to be used to pull a cart or a wagon, it has to be trained into whatever harness or yoke is put on it. And it has to be trained to obey the commands of its master to go, to stop, to turn and so on. And it may kick up for a while against it. So that's the idea here when we read, "Thou hast chastised me, and I was chastised, as a calf that has been instructed: turn thou me, and I shall be turned; for thou *art* the LORD my God." > > A parallel to this is found in [Psalm 94:12](Psalm%2094.md#^12). So the chastening here is used in the sense of being given instruction. And in that instruction, sometimes God has to afflict us with the rod of the Word of God upon our backs a little bit. He puts us through testings and so on. And all of this is so that we will be instructed. And we need this training because our very nature is in rebellion against God. But now God brings us around as He begins to show us the Way and opens our eyes to Truth. > > "...turn thou me, and I shall be turned; for thou *art* the LORD my God." -- Remember, this verse started out, "I have surely heard Ephraim bemoaning himself...." So God is saying here, "Look, you are pleading with me for salvation, you are weeping over your sins like the publican praying for mercy. And I surely hear you." This is an enormous blessing already. But then we pray, "Oh LORD, turn Thou me, and I shall be turned, for Thou art the LORD my God. YOU have to make me into a new creature because I am by nature spiritually dead. I'm corrupted by sin through and through. Oh, God, have mercy. Turn me and give me a new resurrected soul, a new heart and Thy Spirit as you declare in [Ezekiel 36:26](Ezekiel%2036.md#^26), [27](Ezekiel%2036.md#^27). Oh, LORD, could I have a new heart? Could I have that new Spirit put within me so that I will walk in Thy Law?" And if God turns us, we shall be turned! We need for God Himself to turn us around because we cannot get ourselves saved whatsoever, we cannot turn ourselves. Only God can do this for us. ^jer31-18 > [Jeremiah 31:19](Jeremiah%2031.md#^19) note > > "Surely after that I was turned, I repented;" -- Notice the sequence of events here. True, before we are saved we may try to repent and turn to God. We can turn away from various sins in our lives and such. But that is not THE repentance that shows up in the life of one who has become saved. The only way we can truly repent is if God has given us a new heart and a new soul so that we are completely turned around, so that now we no longer have a soul that's corrupted by sin. So God tells us that after we are turned (by Him), we repented. > > "...and after that I was instructed," -- After we were instructed, that is, after we came to know Him because God has opened our spiritual eyes more and more to the wonders of the Word of God and to an intense desire to do the will of God and so on. God makes us open to the Word of God like never before. > > "...I smote upon *my* thigh:" -- This again reminds us of the publican in [Luke 18:13](Luke%2018.md#^13), who smote upon his breast. It's a figure of complete contrition and brokenness before God, a recognition that we are broken before God and in absolute need of the Great Physician to save us from eternal death. We see this action again in [Luke 23:48](Luke%2023.md#^48) where the people witnessed the terrible spectacle of the Lord Jesus Christ being crucified on the cross. All they knew at the moment is that all of the hope and promise of the Messiah was dead. Can you imagine the emotion, emptiness and trauma that overtook these dear people who loved Jesus and had their whole confidence in Him as He died this ugly death, hanging as a curse upon the tree? > > So this is a very, very heartfelt kind of emotion. It isn't just some kind of superficial action that you take where you're going through the motions of an expected routine. God is indicating that those who come to Christ might smite upon their thigh or their breast to express sorrow for their wicked sinfulness, as we plead, "Can it be that Jesus might be my Savior?" -- as we weep and mourn for our sins while crying out to God for mercy. > > "...I was ashamed, yea, even confounded, because I did bear the reproach of my youth." -- The word translated *confounded* here is also translated *ashamed*, so this is really a doubling up of shame -- emphasizing the intensity of our personal shame, "Oh God, have mercy on me, I am a sinner! I have rebelled against Thee." One of the most serious problems of the human race before salvation is that many don't really think that they are all that bad. Maybe they are a decent, moral person, or they're highly regarded in their community. They've done some wonderful things and have always been a good person. And here God is saying that they must see themselves as a despicable, rotten, miserable sinner that doesn't deserve salvation at all? So they don't think they can come to this point. And that's because they aren't listening to the righteousness and holiness of God through His Word. So they don't understand their intense rebellion against God and just how dreadful and grievous their sin is. But once we do realize it we know we ought to be slinking across the floor on our belly, so to speak, pleading for God's mercy with the knowledge that we don't deserve anything. > > "...because I did bear the reproach of my youth." -- Because we now see just how sinful our rebellion has been against God heretofore. ^jer31-19 > [Jeremiah 31:20](Jeremiah%2031.md#^20) note > > "*Is* Ephraim my dear son? *is he* a pleasant child?" -- The word *dear* here is rare in the Bible, and it comes from a verb in [Isaiah 43:4](Isaiah%2043.md#^4) where it's translated *precious*. It emphasizes something how precious or highly valued the true believer is. *Pleasant* is also a fairly unusual word that's normally used in connection with the Law of God, and it's typically translated *delight* or *delights*. For example, it's found in [Psalm 119:117](Psalm%20119.md#^77), [143](Psalm%20119.md#^143), [174](Psalm%20119.md#^174) (and in those verses it should actually be translated as a plural word -- delights). And the Hebrew word is used in such a way that it emphasizes a very intense and great delight, so it underscores just how marvelous and important the Law, the Word of God, is. > > Now, it's one thing for the Word of God to be so delightful to God and to us. It is perfect, it's the eternal Word of God. But here in Jeremiah God is speaking about Ephraim, representing the true believers, and He is saying that he is delightful, or pleasant. And indeed, God has great delight in those He has planned to save. > > "...for since I spoke against him," -- Where do we all start? We all start under the wrath of God for our sins. God's Word was against us because we were in rebellion against Him and under His wrath. So He spoke against all of us, including against Ephraim. But if we are elected of God, once we have become saved we are His dear, delightful sons in Christ because He has made us His children. > > "...I do earnestly remember him still:" -- This is the marvelous, dynamic, personal relationship that exists between God and the human race, particularly those who are personally elected of God. God has never forgotten any of us, but especially those He has come to save. > > "...therefore my bowels are troubled for him;" -- This is an expression to indicate the *deep emotion* of God. When you have a deep emotion you first feel it in your bowels. It is the seat of our emotions. So this expresses the great grief of God toward the entire human race in one sense, but particularly toward us as He has made provision for our salvation if we are His. Remember we saw in [verse 15](Jeremiah%2031.md#^15) there was bitter weeping over Rachel's children, which underscores how the whole business of this earth's history is a very emotional identification with God. God doesn't just go through the motions without any feeling. He is intensely, emotionally involved with His plan for this world. And this is why we also are so emotionally involved with others in our own lives because we're created in the image of God. > > "I will surely have mercy upon him, saith the LORD." -- This is a very hopeful statement. When God says, "I will surely..." in one sense God is *committed* because He is under His own Law, and His Law stipulates that there are those whom He has chosen to become saved. Therefore, God surely had to have mercy upon those whom He has chosen to save. And this required that Jesus had to be our Savior to bear our sins. It requires that God give us a new resurrected soul and will eventually give us new resurrected bodies and everything that goes with salvation and eternal life. So this gives us enormous hope if we're still unsaved, and we know that God's Word is True and Trustworthy. ^jer31-20 > [Jeremiah 31:21](Jeremiah%2031.md#^21) note > > "Set thee up waymarks, make thee high heaps:" -- The word translated *waymarks* is like *signposts* or *markers*, and the Hebrew word is only used 3 times in the Bible. And, of course, the marker that gives us direction which way we are to go is the Bible itself, the Word of God. > > The word translated *high heaps* here is actually found in [Jeremiah 6:26](Jeremiah%206.md#^26) where it is translated *bitter*. It's also found in this current chapter in [verse 15](Jeremiah%2031.md#^15). So God is again reminding us, as He is speaking here about Ephraim (those He is bringing to salvation during this latter end), that we come to Him with weeping as we look for salvation. So we set up waymarks, that is, we come to the Word of God to direct us, and we make or come with weeping and lamentation. And then we ... > > "...set thine heart toward the highway," -- In the Bible, whenever we see the word *highway* or *the way*, we immediately know that the Lord Jesus Christ is in view ([Jn 14:6](John%2014.md#^6); [Pr 16:17](Proverbs%2016.md#^17); [Is 11:16](Isaiah%2011.md#^16), [35:8](Isaiah%2035.md#^8), [40:3](Isaiah%2040.md#^3)). So we are to set our heart toward *Christ*, He is the narrow Way and the strait Gate that leads to eternal life ([Mt 7:14](Matthew%207.md#^14)). So this verse is teaching us to follow the marker, the Word of God, with bitter weeping and mourning for our sinfulness ("Oh, Lord have mercy. I know I don't deserve salvation at all, but have mercy on me, a sinner" - [Lk 18:13](Luke%2018.md#^13)), and to set our heart toward Christ the Highway because He is the Savior, He is the One who made the payment for our sins if we are His. > > "...*even* the way *which* thou wentest: turn again, O virgin of Israel, turn again to these thy cities." -- Now this is speaking in the past. This is pointing ultimately to our situation before the human race fell into sin when we had perfect fellowship with God in the Garden of Eden. The only way we can get back to God and the Tree of Life is through Christ (Who Himself Is the Tree of Life). At that time there was no sin, we were in harmony with God. But then sin entered in and we were estranged from God and from the family of God. But now it's a matter of coming back in, we must turn again (repent) to these thy cities (to the kingdom of God) by the Highway (Christ). ^jer31-21 > [Jeremiah 31:22](Jeremiah%2031.md#^22) note > > "How long wilt thou go about, O thou backsliding daughter?" -- Of course, this language of backsliding has to do with the fact they once were altogether right before God but have gone away from Truth. And ever since Adam and Eve rebelled against God this has been the situation with the human race. But, in this, God gives us the reason why He has a wonderful plan of salvation for His people. > > "...for the LORD has created a new thing in the earth, A woman shall compass a man." -- In one sense we could ask what's new about this? Doesn't every woman who gives birth to a son encompass a male or a man in her womb? Yes, but God speaks of a new creation here, something that has never been done before in the history of the world. And we know that it was God's plan for a virgin to give birth to the Lord Jesus Christ, Who Is the Savior. And, through this, Christ took on a human nature to save His elect. In order to be a legal representative, a legal substitute, for those who have sinned, He had to Himself become man. Think of the immensity of this! Here is infinite God from eternity to eternity, and for this little dot in time He changes His nature in order to save His people! There's something so majestic and marvelous about this that we haven't even begun to understand the glory of all that is going on on this earth when it comes to God's salvation. ^jer31-22 > [Jeremiah 31:23](Jeremiah%2031.md#^23) note > > To bring again their captivity is a phrase that means we are brought back to God out of captivity to sin and Satan. That is, most of the time it has to do with salvation ([Lk 4:18](Luke%204.md#^18); [Deut 30:3](Deuteronomy%2030.md#^3); [Jer 30:3](Jeremiah%2030.md#^3), [10](Jeremiah%2030.md#^10)). And the mountain of God's holiness has to do with the kingdom of God on high where God is the very Essence of holiness and righteousness. And this is because, as we read in [verse 22](Jeremiah%2031.md#^22), God created a new thing in the earth where a woman encompassed a man, that is, Christ took on a human nature through a virgin birth to become our Savior, to become the legal Substitute to pay for our sins. Therefore can we become a child of God and return from our captivity to sin and Satan and the wrath of God so that we can now say, "The LORD bless thee." That is, we will be thanking Him and wanting the very best for His kingdom. ^jer31-23 > [Jeremiah 31:24](Jeremiah%2031.md#^24) note > > This is a continuation of the Promise of God that the cities of Judah, that is, of the kingdom of God, will teem with husbandmen ([1 Cor 3:6](1%20Corinthians%203.md#^6), [7](1%20Corinthians%203.md#^7), [8](1%20Corinthians%203.md#^8), [9](1%20Corinthians%203.md#^9)) and shepherds that go forth with flocks. ^jer31-24 > [Jeremiah 31:25](Jeremiah%2031.md#^25) note > > As we saw in [verse 14](Jeremiah%2031.md#^14), the word *satiated* means to be completely satisfied. God has completely satisfied the weary soul. We've been so wearied with our sin and rebellion against God, but once we have become a child of God we have a perfectly wonderful eternal relationship with Him. We are completely satisfied. He has provided all that is necessary for every one that He plans to save. They are the ones who sorrow for their sins and cry to God for their mercy as He opens up their spiritual understanding through His Word. ^jer31-25 > [Jeremiah 31:26](Jeremiah%2031.md#^26) note > > We read a parallel verse to this in [Proverbs 3:24](Proverbs%203.md#^24). And the setting of this, even beginning with [verse 1](Proverbs%203.md#^1) of that chapter, has to do with someone who are saved, someone who is walking according to the Spirit of God in trust and obedience to His Word and according to His Wisdom ([v13](Proverbs%203.md#^13)). When the Law of God is our delight, when we have an intense desire to be obedient to the Word of God, then we are safe and secure, then our sleep is sweet. > > The word translated *sweet* is also translated in other places as *surety* (H6149 and H6148). The reason we can be happy and secure as we sleep or as we go about our activities and such is because Christ is our Surety -- He has paid the debt that we owed for our sins if we have truly become saved. And it is therefore that we can find rest in Him ([Heb 4:1-11](Hebrews%204.md)). ^jer31-26 > [Jeremiah 31:27](Jeremiah%2031.md#^27) note > > Remember the context with regard to the house of Judah and Israel here has to do with the kingdom of God. And God is going to sow them with the seed of man and of beast. How are the beasts involved with the kingdom of God? In [Isaiah 11:5](Isaiah%2011.md#^5), [6](Isaiah%2011.md#^6) we read about Christ in verse 5, along with animals in glory. But the beasts here point to the believers, they are typified by the sheep, lambs, cattle, donkeys and so on that are redeemed (i.e. [Ex 13:13](Exodus%2013.md#^13); [Num 18:15](Numbers%2018.md#^15); [Jn 10:27](John%2010.md#^27)). Think of the animals in the ark that were spared from the flood with Noah pointing to Christ. > > When God speaks of sowing the seed of man and of beast, He anticipates that there will be great *multiplication*, it is a great harvest of people. See [Zechariah 2:4](Zechariah%202.md#^4) -- the word *cattle* there is this same Hebrew word translated *beast* in Jeremiah 31 -- and the context is speaking of our day there as well. See also [Ezekiel 36:11ff](Ezekiel%2036.md#^11), again in the same context where God is bringing in the final harvest and into eternity where there will never again be a devouring or destruction. When God uses language that indicates there will never be, or no more shall there be any kind of falling away or destruction and so on, you know that He is speaking of the time of the end and into eternity (into the new heavens and new earth) as He is completing His eternal Israel and Judah, the New Jerusalem (see [Rev 7:14](Revelation%207.md#^14), [15](Revelation%207.md#^15), [16](Revelation%207.md#^16)). ^jer31-27 > [Jeremiah 31:28](Jeremiah%2031.md#^28) note > > Remember, this statement applies to the time in which we are now living. This is the situation that prevails today. On the one hand the visible church is being broken down, there's not one stone left upon another as the temple is being destroyed. And yet, on the other hand, God is *building* the kingdom of God all over the world as He brings the Gospel outside of the churches so that a great multitude is being saved, even greater than during the church age. And there are a number of passages in the Bible that teach this same thing but in greater detail. > > For example, we read about the light arising when there is gross spiritual darkness over the whole earth in [Isaiah 60:1](Isaiah%2060.md#^1), [2](Isaiah%2060.md#^2). And this gross spiritual darkness is the time when there was virtually no one becoming saved, as there was silence in Heaven for about the space of half an hour at the end of the church age ([Rev 8:1](Revelation%208.md#^1)). But then in [Isaiah 60:3](Isaiah%2060.md#^3), [4](Isaiah%2060.md#^4), [5](Isaiah%2060.md#^5) ... [9](Isaiah%2060.md#^9) (and really, [all of Isaiah 60](Isaiah%2060.md)) we read about *immense* salvation, a great inpouring where an abundance of people come into the kingdom of God. When God speaks of the *isles* and the *ships of Tarshish* in [Isaiah 60:9](Isaiah%2060.md#^9), He is pointing to the farthest extremes of the earth ([Ps 72:10](Psalm%2072.md#^10), [11](Psalm%2072.md#^11), [12](Psalm%2072.md#^12); [Is 66:19](Isaiah%2066.md#^19)). So God's *sons shall come from far, from the very ends of the world*, into the kingdom of God as the glory of the LORD is seen more and more in these final days, as God opens up His Word to His people during the final harvest. This is speaking of the great *multitude* that is to become saved out of great tribulation as we read in ([Rev 7:9](Revelation%207.md#^9), [16](Revelation%207.md#^14)). And then, finally, as we enter into eternity the LORD will be with us forever. We find a marvelous picture of this in [2 Chronicles 5:13](2%20Chronicles%205.md#^13), [14](2%20Chronicles%205.md#^14) where the *cloud* of the glory of the LORD fills the temple. > > We also see the cloud in [Isaiah 60:8](Isaiah%2060.md#^8). Comparing that with [Isaiah 19:1](Isaiah%2019.md#^1), we find that God Himself rides on the cloud. And the cloud of His glory upon which He rides points to His *Word or Law*, typified by the cloud that led the Israelites through the wilderness, out of which He would speak to and direct them ([Ex 19:9](Exodus%2019.md#^9); [Nu 9:20](Numbers%209.md#^20); [Mt 17:5](Matthew%2017.md#^5)) -- and as Christ comes on the clouds of Heaven in judgment ([Mt 24:30](Matthew%2024.md#^30)). So this is additional evidence that Isaiah 60 is ultimately speaking of the time right up against the end as God rides upon His Word to bring in a great multitude of people at this time. > > Still looking at Isaiah 60, [verse 6](Isaiah%2060.md#^6) speaks about the camels and dromedaries (young camels) coming from *Midian, Ephah and Sheba*. From [1 Chronicles 1:32](1%20Chronicles%201.md#^32), [33](1%20Chronicles%201.md#^33) we find that these are names of a son and 2 grandsons of Keturah, Abraham's wife after Sarah died. Then, in [verse 7](Isaiah%2060.md#^7) of Isaiah 60 we read about the flocks of *Kedar* and rams of *Nebaioth* that shall minister unto God and come up with acceptance on His altar. And from [1 Chronicles 1:29](1%20Chronicles%201.md#^29) we find that they are sons of Ishmael, grandsons of Abraham through Hagar. So these names represent those who were not in the line of the covenant promises through Isaac, Sarah's son. They are sons of Abraham through Keturah and Hagar. So they spiritually represent again how the Gospel is going out to those who *apparently* weren't associated with the elect of God, into the far reaches of the earth. They weren't identified with the nation of Israel, they weren't identified with the churches during the church age, they are *outside* of all the covenant promises from a visible standpoint and have nothing to do with Israel or the Bible. And yet here they will be coming in abundance into the kingdom of God. These, then, are the sons of strangers we read of in [Isaiah 60:10](Isaiah%2060.md#^10) that are building up the walls of the temple, whose kings shall minister unto God, at the time His wrath is upon the visible church while He yet has mercy upon this great multitude from all over the world. These are the sons from afar that we saw in [Isaiah 60:4](Isaiah%2060.md#^4) and [9](Isaiah%2060.md#^9) who come and build in the temple of the LORD (see also [Zech 6:15](Zechariah%206.md#^15)). And the building of the *walls* relates to *salvation* ([Isa 60:18](Isaiah%2060.md#^18)). So again, this underscores the vast outreach of the Gospel during these final days. > > Of course, if we were reading this passage 40 years ago we might think this must somehow identify with the church age. And yes, this did happen at least a little bit through the churches and missionaries that were sent forth and so on. But for much of that time there were many false gospels sent out through various churches and denominations as well that led people astray. So yes, there was a little shadow of this where the Gospel was being sent out into all the world. But it's really in our day that we can blanket the True Gospel out over the whole world. > > So it's during *this* time that the Gospel can be heard all over the entire world like never before. We know without any doubt as we read [Isaiah 60](Isaiah%2060.md) that such abundance of salvation is speaking of a time that has not occurred before in history to the extent that we see here. Then in [Isaiah 60:11](Isaiah%2060.md#^11), [18](Isaiah%2060.md#^18) we find definite, irrefutable evidence that this is speaking of the time of the end, not the church age. The gates will never be shut again ([Rev 21:22](Revelation%2021.md#^22), [23](Revelation%2021.md#^23), [24](Revelation%2021.md#^24), **[25](Revelation%2021.md#^25)**) and there will never again be any violence, wasting nor destruction within the kingdom of God! God is not just giving us some kind of poetic hype as we read this language of such great salvation like never before. So no matter how far you might think you are from the kingdom of God, there is great hope! ^jer31-28a > [Jeremiah 31:28](Jeremiah%2031.md#^28) note (continued) > > A parallel passage is found in Hosea 1, where we find the context in [verse 2](Hosea%201.md#^2) that the visible kingdom of God is under condemnation for their sin. But then in [verses 7](Hosea%201.md#^7), [10](Hosea%201.md#^10) God declares that *He Himself* will nevertheless save a vast number as the sand of the sea, though *not* through an army of men (i.e. the visible churches). So we could summarize it like this, "Although my people are under judgment for wickedly departing from Me, I will nevertheless by Myself save a great multitude of people whose number is as the sand of the sea." Of course, God always saves people through His Word. But this is all by and through His Spirit *outside* of any visible organization that has departed from Him as a great many come to the Light of the Gospel during this time. > > Another parallel passage is found in Amos 9. There we see that God's wrath is upon the visible churches (spiritually represented by the house of Israel), the sinful kingdom that He will destroy from off the face of the earth ([Amos 9:8](Amos%209.md#^8), [9](Amos%209.md#^9), [10](Amos%209.md#^10)). We read there that they are resting in a false peace, believing they will not be overtaken by the evil of the wrath of God (cp [1 Thess 5:3](1%20Thessalonians%205.md#^3)). But then in [verses 11](Amos%209.md#^11), [12](Amos%209.md#^12), [13](Amos%209.md#^13), [14](Amos%209.md#^14), [15](Amos%209.md#^15) we read *in that day* (that is, at that same time of God's judgment upon the sinful kingdom) God will raise up the eternal tabernacle of David (that is, of Christ), where they shall no more be pulled up out of their land that God has given them as He anticipates their eternal state in the new Heavens and new Earth. > > The word translated *tabernacle* in [verse 11](Amos%209.md#^11) is the word for *booth*, which points to the Feast of Tabernacles (or the Feast of Booths) where we feast on the Word or the Law of God. See [Neh 8:8](Nehemiah%208.md#^8), [16](Nehemiah%208.md#^16), [17](Nehemiah%208.md#^17), [18](Nehemiah%208.md#^18) where the return from Babylonian captivity represents the time in which we are living, where they had a particular focus on the Word or the Law of God while celebrating the Feast of Booths. So when God raises up the tabernacle of David, He is raising up the Law of God, the Word of God, the Bible, to its glorious place where it ought to be -- far above the situation during the church age and before when there were many high places and false prophets and such. As Solomon dedicated the temple during the Feast of Tabernacles in type and figure, and as those who returned from Babylonian captivity celebrated the Feast of Tabernacles as a type or figure, so today we have the spiritual fulfillment of these types as God brings in His final harvest into the eternal temple of God. ^jer31-28b > [Jeremiah 31:29](Jeremiah%2031.md#^29), [30](Jeremiah%2031.md#^30) note > > "In those days..." -- What days? This is speaking of *our* day today in which we live as we are nearing the end of time. > > "...they shall say no more, The fathers have eaten a sour grape, and the children's teeth are set on edge." -- The proverb is that when a father eats a sour grape then the children will suffer as a result of the sourness of the father's grape. Spiritually speaking, it's saying that while it is the fathers who have sinned, it is the children that have to make payment for their sins. This is a very common saying when people say, "Well, Adam sinned. But that wasn't *our* fault. How can *we* take the blame for Adam's sin?" And yet the Bible teaches that the human race was plunged into sin, darkness and death as a result of the sin of Adam ([Ex 20:5](Exodus%2020.md#^5); [Nu 14:18](Numbers%2014.md#^18)). So people say, "What kind of chance do we have? The fathers have sinned and we bear the wrath of God for those sins. How is it fair that we're infected with sin because they sinned?" So this is a common complaint against God. Why should there be judgment upon me because my father or grandfather or great-grandfather have committed many sins? > > Verse 30 continues: "But every one shall die for his own iniquity: every man that eats the sour grape, his teeth shall be set on edge." -- We find that God addresses this same idea in great detail in [Ezekiel 18](Ezekiel%2018.md). So this verse is a signpost that we must now look at Ezekiel 18 for further information. And God deals with this throughout the whole chapter, starting right off in [verses 1](Ezekiel%2018.md#^1), [2](Ezekiel%2018.md#^2), [3](Ezekiel%2018.md#^3) quoting this same parable and His response which are parallel to what we read here in Jeremiah 31. And in [verse 4](Ezekiel%2018.md#^4) God sets the rule: He *owns everybody*, all souls are His (cp [Mt 13:38](Matthew%2013.md#^38), [44](Matthew%2013.md#^44). Christ has *bought* the legal right to the whole human race, as typified by the field as the world, in which there is the hidden treasure of the kingdom of God as He saves His redeemed out of it. But His ownership extends to the entire human race). > > Then in verses 5-20 of Ezekiel 18, God proceeds to give us an example of what He is teaching through 3 generations of men -- a grandfather, his son, and his son's son. And He begins with several specific sins that the grandfather is *not* guilty of committing along with several good things that he has done ([vv5](Ezekiel%2018.md#^5), [6](Ezekiel%2018.md#^6), [7](Ezekiel%2018.md#^7), [8](Ezekiel%2018.md#^8), [9](Ezekiel%2018.md#^9)). So the grandfather is a very righteous person. However, in turn, the father turns out to be a very wicked person, committing these sins and not doing the good of the grandfather ([vv10](Ezekiel%2018.md#^10), [11](Ezekiel%2018.md#^11), [12](Ezekiel%2018.md#^12), [13](Ezekiel%2018.md#^13)). Then, finally, the grandson, like the grandfather, does not commit these sins and does the good things like the grandfather ([vv14](Ezekiel%2018.md#^14), [15](Ezekiel%2018.md#^15), [16](Ezekiel%2018.md#^16), [17](Ezekiel%2018.md#^17), [18](Ezekiel%2018.md#^18)). And God declares how the one who commits the sin is the one that will die, while the one who is righteous will not ([v20](Ezekiel%2018.md#^20)). > > So through this, God is insisting that everyone has his or her own sins. We cannot blame our parents (or anyone else) for our sin that leads to death. And we're typically very quick to pin the blame onto someone else, even as Adam blamed Eve and Eve blamed the serpent and so on. > > But then we see in [Ezekiel 18:19](Ezekiel%2018.md#^19) the natural perspective of the human race that has its own, faulty opinion of justice, as they say, "Why? does not the son bear the iniquity of the father?" And this is where it's akin to those who say, "This is all Adam's fault. We have to stand before the judgment throne of God because of his sin." But God is disabusing us of that kind of thinking here. That is, everyone who stands before the judgment throne of God is judged for their own sins that they have committed. It is *your* sin, even though we are all corrupted in sin through birth. And this is the Law of God. Each human being stands individually before God in his or her sins and no one can alibi or excuse themselves because they were born into such and such a family or what have you. > > But then in [vv21](Ezekiel%2018.md#^21), [22](Ezekiel%2018.md#^22), [23](Ezekiel%2018.md#^23), [24](Ezekiel%2018.md#^24), God complicates this. If someone who is intensely wicked truly repents and turns from all of their sins to do that which is lawful and right, then he or she shall not die but shall live. And if the righteous turns from all of their righteousness to do wickedly, then he or she shall die in their wickedness. And the response of Israel (and really, of the entire human race) to this is found in [verse 29](Ezekiel%2018.md#^29), "The way of the Lord is not equal." That is, they do not consider God to be fair in His justice, by nature we believe there is something completely unjust about all of this. We can't blame our forefathers or parents for our sins. And if someone can be righteous at the very end of their lives after all of the wickedness they have committed and be forgiven (and vice versa), we might think it's just not right, there's something seriously wrong. But this is a very serious charge against God, it's an accusation of sin on His part which is the very last thing we want to be guilty of. So God responds in [verse 29](Ezekiel%2018.md#^29), "O house of Israel, are not my ways equal? are not your ways unequal?" (see also [v25](Ezekiel%2018.md#^25)). And, as a result, in [vv30](Ezekiel%2018.md#^30), [31](Ezekiel%2018.md#^31), [32](Ezekiel%2018.md#^32) God declares that He will judge us if we are unsaved for our corrupt sense of justice and tells us to instead repent of our own transgressions and live. > > So why is God bringing this up here in Jeremiah 31 in the context of the great multitude that is to become saved *in our day,* during the final harvest of the great tribulation period as we approach the end? This is the time in view when God says at the beginning of verse 29, "In those days...", that is, in this time in which we are now living. God is now effectively having us look again more carefully than ever at His salvation plan and how it all fits into the Law of God. > > Study in progress 2026.03. > > ^jer31-29-30 Tags: #Old_Testament #Jeremiah #Gods_judgment_on_His_people #FSI