Jer 31:8 | KD | STEP | The restoration of Israel. - . "For thus saith Jahveh: Shout for joy over Jacob, and cry out over the head of the nations! Make known, praise, and say, I Jahveh, save Thy people, the remnant of Israel! . Behold, I will bring them out of the land of the north, and will gather them from the sides of the earth. Among them are the blind and lame, the woman with child and she that hath born, together; a great company shall they return hither. . With weeping shall they come, and with supplications will I lead them: I will bring them to streams of water, by a straight way in which they shall not stumble; for I have become a father to Israel, and Ephraim is my first-born. Jer 31:10. Hear the word of Jahveh, ye nations, and declare among the islands far off, and say: He that scattered Israel will gather him, and keep him, as a shepherd his flock. Jer 31:11. For Jahveh hath redeemed Israel and ransomed him out of the hand of one stronger than he. Jer 31:12. And they shall come and sing with joy on the height of Zion, and come like a flood to the goodness of Jahveh, because of corn, and new wine, and fresh oil, and the young of the flock and the herd; and their soul shall be like a well-watered garden, neither shall they pine away any more. Jer 31:13. Then shall the virgin rejoice in the dance, and young men and old men together; and I will turn their mourning to joy, and will comfort them, and will cause them to rejoice after their sorrow. Jer 31:14. And I will satiate the soul of the priests with fat, and my people shall be satisfied with my goodness, saith Jahveh." In order to set forth the greatness of the salvation which the Lord will prepare for Israel, so long outcast, Israel is commanded to make loud jubilation, and exhorted to approach the Lord with entreaties for the fulfilment of His purpose of grace. The statement regarding this salvation is introduced by כּי, "for," since the description, given in this strophe, of Israel’s being led back and re-established, furnishes the actual proof that the nation shall be built up again. The summons to rejoice comes from Jahveh (since, by His gracious dealings, He gives the people material for praise), and is addressed to the members of the nation. These are to rejoice over Jacob, i.e., over the glorious destiny before the people. צהלו is translated by Hitzig: "shout at the head of the nations," i.e., making a beginning among them all; but this is incorrect and against the context. The thought that many other enslaved nations besides Israel will rejoice over the fall of their oppressors, has not the least foundation in this passage. The summons to the nations, which follows in , is simply a command to make known God’s purpose regarding the deliverance of Israel. Of course, בּראשׁ, taken literally and by itself, may be rendered "at the head" (1Ki 21:12; , etc.); but in this place, the expression of which it forms the first word is the object of צהלו, which is construed with בּ, "to rejoice over something," Isa 24:4. "The head of the nations" signifies "the first of the nations" (ראשׁית הגּוים, ), i.e., the most exalted among the nations. Such is the designation given to Israel, because God has chosen them before all the nations of the earth to be His peculiar people ( ; 2Sa 7:23.), made them the highest over (עליון על, ) all nations. This high honour of Israel, which seemed to have been taken from him by his being delivered over to the power of heathen nations, is now to appear again. השׁמיעוּ, "make to be heard, sing praise," are to be combined into one thought, "sing praise loudly" (so that people may hear it). The words of praise, "Save Thy people, O Jahveh," form rather the expression of a wish than of a request, just as in many psalms, e.g., Ps. 20:10; , especially in הושׁיאה נא, with which Jesus was greeted on His entry into Jerusalem, (Graf). - To the rejoicing and praise the Lord replies with the promise that He will lead back His people out of the most distant countries of the north, - every one, even the feeble and frail, who ordinarily would not have strength for so long a journey, "Hither," i.e., to Palestine, where Jeremiah wrote the promise; cf. ; Jer 16:15. "With weeping," i.e., with tears of joy, and with contrition of heart over favour so undeserved, they come, and God leads them with weeping, "amidst earnest prayers to the God they have found again, as a lost son returns to the arms of his father" (Umbreit). Hitzig and Graf would connect בּתחנוּנים with what precedes, and combine "I will lead them, I will bring them;" by this arrangement, it is said, the careful guidance of God, in leaving nothing behind, is properly set forth. But the symmetry of the verse is thereby destroyed; and the reason assigned for this construction (which is opposed by the accents), viz., that תּחנוּנים does not mean miseratio, clementia , will not stand the test. As in it is the being brought בּשׂמחה that is the chief point, so here, it is the bringing בּתחנוּנים, amidst weeping, i.e., fervent prayer. At the same time, the Lord will care like a father for their refreshment and nurture; He will lead them to brooks of water, so that they shall not suffer thirst in the desert ( ), and guide them by a straight (i.e., level) road, so that they shall not fall. For He shows Himself again to Israel as a father, one who cares for them like a father (cf. ; ; ), and treats Ephraim as His first-born. "The first-born of Jahveh," in , means the people of Israel as compared with the other nations of the earth. This designation is here transferred to Ephraim as the head and representative of the ten tribes; but it is not likely that there is in this any allusion to the preference which Jacob displayed for the sons of Joseph, Gen 49:22. compared with (Venema, J. D. Michaelis, Nägelsbach) - the advantage they obtained consisting in this, that Ephraim and Manasseh were placed on an equal footing with Jacob’s sons as regards inheritance in the land of Canaan; in other words, they were elevated to the dignity of being founders of tribes. There is no trace in this prophecy of any preference given to Ephraim before Judah, or of the ten tribes before the two tribes of the kingdom of Judah. That the deliverance of Ephraim (Israel) from exile is mentioned before that of Judah, and is further more minutely described, is simply due to the fact, already mentioned, that the ten tribes, who had long languished in exile, had the least hope, according to man’s estimation, of deliverance. The designation of Ephraim as the first-born of Jahveh simply shows that, in the deliverance of the people, Ephraim is in no respect to be behind Judah, - that they are to receive their full share in the Messianic salvation of the whole people; in other words, that the love which the Lord once displayed towards Israel, when He delivered them out of the power of Pharaoh, is also to be, in the future, displayed towards the ten tribes, who were looked on as lost. The nature of fatherhood and sonship, as set forth in the Old Testament, does not contain the element of the Spirit’s testimony to our spirit, but only the idea of paternal care and love, founded on the choosing of Israel out of all the nations to be the peculiar people of God; see on and ; Isa 64:7. בּכרי is substantially the same as יקּיר been בּן and ילד שׁעשׁעים in Jer 31:20.

‏ Jeremiah 31:8

Jer 31:7-14 The restoration of Israel. - Jer 31:7 . "For thus saith Jahveh: Shout for joy over Jacob, and cry out over the head of the nations! Make known, praise, and say, I Jahveh, save Thy people, the remnant of Israel! Jer 31:8 . Behold, I will bring them out of the land of the north, and will gather them from the sides of the earth. Among them are the blind and lame, the woman with child and she that hath born, together; a great company shall they return hither. Jer 31:9 . With weeping shall they come, and with supplications will I lead them: I will bring them to streams of water, by a straight way in which they shall not stumble; for I have become a father to Israel, and Ephraim is my first-born. Jer 31:10. Hear the word of Jahveh, ye nations, and declare among the islands far off, and say: He that scattered Israel will gather him, and keep him, as a shepherd his flock. Jer 31:11. For Jahveh hath redeemed Israel and ransomed him out of the hand of one stronger than he. Jer 31:12. And they shall come and sing with joy on the height of Zion, and come like a flood to the goodness of Jahveh, because of corn, and new wine, and fresh oil, and the young of the flock and the herd; and their soul shall be like a well-watered garden, neither shall they pine away any more. Jer 31:13. Then shall the virgin rejoice in the dance, and young men and old men together; and I will turn their mourning to joy, and will comfort them, and will cause them to rejoice after their sorrow. Jer 31:14. And I will satiate the soul of the priests with fat, and my people shall be satisfied with my goodness, saith Jahveh."

In order to set forth the greatness of the salvation which the Lord will prepare for Israel, so long outcast, Israel is commanded to make loud jubilation, and exhorted to approach the Lord with entreaties for the fulfilment of His purpose of grace. The statement regarding this salvation is introduced by כּי, "for," since the description, given in this strophe, of Israel’s being led back and re-established, furnishes the actual proof that the nation shall be built up again. The summons to rejoice comes from Jahveh (since, by His gracious dealings, He gives the people material for praise), and is addressed to the members of the nation. These are to rejoice over Jacob, i.e., over the glorious destiny before the people. צהלו is translated by Hitzig: "shout at the head of the nations," i.e., making a beginning among them all; but this is incorrect and against the context. The thought that many other enslaved nations besides Israel will rejoice over the fall of their oppressors, has not the least foundation in this passage. The summons to the nations, which follows in Jer 31:19, is simply a command to make known God’s purpose regarding the deliverance of Israel. Of course, בּראשׁ, taken literally and by itself, may be rendered "at the head" (1Ki 21:12; Amo 6:7, etc.); but in this place, the expression of which it forms the first word is the object of צהלו, which is construed with בּ, "to rejoice over something," Isa 24:4. "The head of the nations" signifies "the first of the nations" (ראשׁית הגּוים, Amo 6:1), i.e., the most exalted among the nations. Such is the designation given to Israel, because God has chosen them before all the nations of the earth to be His peculiar people (Deu 7:6; 2Sa 7:23.), made them the highest over (עליון על, Deu 26:19) all nations. This high honour of Israel, which seemed to have been taken from him by his being delivered over to the power of heathen nations, is now to appear again. השׁמיעוּ, "make to be heard, sing praise," are to be combined into one thought, "sing praise loudly" (so that people may hear it). The words of praise, "Save Thy people, O Jahveh," form rather the expression of a wish than of a request, just as in many psalms, e.g., Ps. 20:10; Psa 28:9, especially Psa 118:25 in הושׁיאה נא, with which Jesus was greeted on His entry into Jerusalem, Mat 21:9 (Graf). - To the rejoicing and praise the Lord replies with the promise that He will lead back His people out of the most distant countries of the north, - every one, even the feeble and frail, who ordinarily would not have strength for so long a journey, "Hither," i.e., to Palestine, where Jeremiah wrote the promise; cf. Jer 3:18; Jer 16:15. "With weeping," i.e., with tears of joy, and with contrition of heart over favour so undeserved, they come, and God leads them with weeping, "amidst earnest prayers to the God they have found again, as a lost son returns to the arms of his father" (Umbreit). Hitzig and Graf would connect בּתחנוּנים with what precedes, and combine "I will lead them, I will bring them;" by this arrangement, it is said, the careful guidance of God, in leaving nothing behind, is properly set forth. But the symmetry of the verse is thereby destroyed; and the reason assigned for this construction (which is opposed by the accents), viz., that תּחנוּנים does not mean miseratio, clementia, will not stand the test. As in Isa 55:12 it is the being brought בּשׂמחה that is the chief point, so here, it is the bringing בּתחנוּנים, amidst weeping, i.e., fervent prayer. At the same time, the Lord will care like a father for their refreshment and nurture; He will lead them to brooks of water, so that they shall not suffer thirst in the desert (Isa 48:21), and guide them by a straight (i.e., level) road, so that they shall not fall. For He shows Himself again to Israel as a father, one who cares for them like a father (cf. Jer 3:19; Deu 32:6; Isa 63:6), and treats Ephraim as His first-born. "The first-born of Jahveh," in Exo 4:22, means the people of Israel as compared with the other nations of the earth. This designation is here transferred to Ephraim as the head and representative of the ten tribes; but it is not likely that there is in this any allusion to the preference which Jacob displayed for the sons of Joseph, Gen 49:22. compared with Jer 31:4 (Venema, J. D. Michaelis, Nägelsbach) - the advantage they obtained consisting in this, that Ephraim and Manasseh were placed on an equal footing with Jacob’s sons as regards inheritance in the land of Canaan; in other words, they were elevated to the dignity of being founders of tribes. There is no trace in this prophecy of any preference given to Ephraim before Judah, or of the ten tribes before the two tribes of the kingdom of Judah. That the deliverance of Ephraim (Israel) from exile is mentioned before that of Judah, and is further more minutely described, is simply due to the fact, already mentioned, that the ten tribes, who had long languished in exile, had the least hope, according to man’s estimation, of deliverance. The designation of Ephraim as the first-born of Jahveh simply shows that, in the deliverance of the people, Ephraim is in no respect to be behind Judah, - that they are to receive their full share in the Messianic salvation of the whole people; in other words, that the love which the Lord once displayed towards Israel, when He delivered them out of the power of Pharaoh, is also to be, in the future, displayed towards the ten tribes, who were looked on as lost. The nature of fatherhood and sonship, as set forth in the Old Testament, does not contain the element of the Spirit’s testimony to our spirit, but only the idea of paternal care and love, founded on the choosing of Israel out of all the nations to be the peculiar people of God; see on Exo 4:22 and Isa 63:16; Isa 64:7. בּכרי is substantially the same as יקּיר been בּן and ילד שׁעשׁעים in Jer 31:20.