เยเรมีย์ 31:32 วิจารณ์

This chapter goes on with the good words and comfortable words which we had in the chapter before, for the encouragement of the captives, assuring them that God would in due time restore them or their children to their own land, and make them a great and happy nation again, especially by sending them the Messiah, in whose kingdom and grace many of these promises were to have their full accomplishment. I. They shall be restored to peace and honour, and joy and great plenty (Jer 31:1-14). II. Their sorrow for the loss of their children shall be at an end (Jer 31:15-17). III. They shall repent of their sins, and God will graciously accept them in their repentance (Jer 31:18-20). IV. They shall be multiplied and increased, both their children and their cattle, and not be cut off and diminished as they had been (Jer 31:21-30). V. God will renew his covenant with them, and enrich it with spiritual blessings (Jer 31:31-34). VI. These blessings shall be secured to theirs after them, even to the spiritual seed of Israel for ever (Jer 31:35-37). VII. As an earnest of this the city of Jerusalem shall be rebuilt (Jer 31:38-40). These exceedingly great and precious promises were firm foundations of hope and full fountains of joy to the poor captives; and we also may apply them to ourselves and mix faith with them.

INTRODUCTION TO JEREMIAH 31 This chapter is connected with the former, respects the same times, and is full of prophecies and promises of spiritual blessings; of the coming of Christ; of the multiplication of his people, and the increase of their joy; of the conversion of the Gentiles; of the covenant of grace; and of the stability of the saints. It begins with the principal promise of the covenant, confirmed by past experience, of divine goodness, and with a fresh declaration of God's everlasting love, Jer 31:1; an instance of which would appear, in planting vines or churches in Samaria, the metropolis of Ephraim or the ten tribes, under the ministry of the apostles, the watchmen, on Mount Ephraim; whereby the Israel of God would be built, beautified, and made to rejoice, Jer 31:4; yea, it would be matter of joy to all that heard of it; since, notwithstanding distance and other difficulties, a great number should come to Christ, and to his church, drawn by the Father's love to them, and as owing to the relation he stands in to them, Jer 31:7; redemption out of the hands of Satan, and every spiritual enemy, must be published among the Gentiles; which would cause great joy, and give great satisfaction to the priests and people of the Lord, expressed by various metaphors, Jer 31:10; and though, upon the birth of the Redeemer, there would be an event, which might tend to damp the joy of saints on account of it, the murder of the infants at Bethlehem; yet some things are said to encourage faith, hope, and joy, and to abate sorrow and weeping, Jer 31:15; Ephraim's affliction, and behaviour under it, his repentance and reception, are recorded, Jer 31:18; backsliding Israel are called upon to return, in consideration of the birth of the Messiah, Jer 31:21; the happy and flourishing estate of the people of God is promised; all which were made known to the prophet by a dream in the night, Jer 31:23; and fresh promises are made, that the Lord would do them good, and not punish the children for their fathers' sins, but everyone for their own, Jer 31:28; and then an account is given of the new covenant of grace, as distinct from the old, and of the articles of it; the inscription of the law in the heart, spiritual knowledge of the Lord, and remission of sin, Jer 31:31; then follow assurances of the everlasting continuance of the true Israel and church of God, Jer 31:35; and the chapter is concluded with a promise of rebuilding the city of Jerusalem, and of the holiness of it, and of its abiding for ever, Jer 31:38.

Not according to the covenant that I made with their fathers,.... Meaning not Abraham, Isaac, and Jacob; but the ancestors of the Jews that came out of Egypt, as appears by what follows. This was the covenant made at Sinai, which is here referred to; but the above covenant was not according to that; for, though it was not properly a covenant of works, but a typical one; yet it was in some sense faulty and deficient; or, however, the persons under it were faulty, and did not keep it; and besides, it was made with the Israelites; whereas this new covenant belongs both to Jews and Gentiles. That the Sinai covenant is intended is clear by the following circumstances: in the day that I took them by the hand, to bring them out of the land of Egypt; that is, immediately after their being brought out of Egypt, the covenant was made with them; see Exo 19:1; at which time of their bringing out, the Lord took them by the hand, as being unable to deliver themselves, and to go out of themselves; which is expressive, as of their weakness, so of his power and goodness, kindness and tenderness to them; and is an aggravation of their ingratitude to him in breaking the covenant, made with them at such a time by the Lord, who was so kind and indulgent to them; and which is still more fully expressed in the following clause: which my covenant they brake, although I was an husband unto them, saith the Lord; they promised fair, but did not perform; their hearts were not right with God, nor were they steadfast in his covenant; though it was such a solemn transaction, and had the nature of a matrimonial contract; it was the day of their espousal; they were betrothed to the Lord, and he acted the part of a husband to them in nourishing and cherishing them in providing food and raiment for them; manna that continued with them, and clothes that waxed not old; and in protecting them from their enemies, and bringing them to a good settlement in the land of Canaan. The Septuagint version renders it, "and I regarded them not"; and so the apostle, Heb 8:9; for the reconciliation of which to the Hebrew text See Gill on Heb 8:9.

The number seven is passed away, the octave is arrived. Yesterday is gone, to-day is come, that promised day wherein we are admonished to hear and follow the word of God. That day of the Old Testament is passed away, that new day is come, wherein the New Testament is perfected, whereof it is said, "Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt." He adds too the reason why the Testament was changed, "Because they continued not in My covenant, and I regarded them not, saith the Lord." The priests of the Law, the tribunals of the Law have passed away; let us draw nigh to our new High Priest, to the throne of grace, to the guest of our souls, to the Priest, Who is not made after the law of the carnal commandment, but elected after the power of an endless life. For He took not this honour to himself, but was chosen by the Father, as the Father Himself saith, "Thou art a Priest for ever, after the order of Melchisedech." Other priests offered for themselves and for their people; this Man, not having sin, that He should offer for Himself, offered Himself for the whole world, and by His own blood entered into the Sanctuary. He then is the new Priest and the new Victim, not of the law but above the law, the universal Mediator, the Light of the world, Who said, "Lo I come," and came.

There was a law before, and there is a law now: “The law of the Spirit of life has delivered me.” There was worship before, and there is worship now: “Whose worship,” Paul says, and again, “Who serve God in spirit.” There was a covenant before, and there is a covenant now: “I will make a new covenant with you, not according to the covenant that I made with your ancestors.” There was holiness before, and there is holiness now. There was a baptism before, and there is a baptism now. There was a sacrifice before, and there is a sacrifice now. There was a temple before, and there is a temple now. There was a circumcision before, and there is a circumcision now. So also there was grace before, and there is a grace now. But the first-named as types, and the others as the reality, have kept the same name but not the same meaning. Thus, even in pictures and images one that is done in black and white shades is said to be a person, and likewise one that has been done in realistic colors. Similarly, in the case of statues, both the gold one and clay one are called statues, but the one as a model, the other as the real statue.

(Verse 31, 32.) Behold, days are coming, says the Lord, when I will strike (or establish) the house of Israel and the house of Judah with a new covenant (or testament), not like the covenant (or testament) that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt. The covenant (or testament) that they broke, though I was their master (or I disregarded them), says the Lord. And ((Vulg. but)) this will be the covenant (or testament) that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts, and I will be their God, and they shall be my people. And no longer shall each one teach ((Vulg. man and man)) his neighbor, and each his brother, saying, 'Know the Lord,' for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more. The apostle Paul, or someone else, wrote the Epistle to the Hebrews, and all subsequent Ecclesiastical men say that everything was fulfilled in the first coming of the Savior, and that the new Testament, that is, the Gospel, succeeded the old Testament, from which the law of the letter was changed to the law of the spirit, so that all sacrifices, circumcision, and the Sabbath were spiritually fulfilled. But as for the covenant we set forth as Testament, it is of Hebrew truth, although it is correctly called a Testament, because the will and testimony of those who enter into the covenant are contained in it. When Israel was brought out of the land of Egypt, there was such a familiarity with God in that people that it is said that their hand was held and a covenant was made, which they made void, and therefore the Lord neglected them. But now in the Gospel after the crucifixion, resurrection, and ascension, he promises to give the covenant not on stone tablets, but on fleshy tablets of the heart. And when it is written that the Testament of the Lord is in the minds of the believers, it means that he is their God and they are his people, so that they should not seek Jewish teachers, traditions, and human commands, but be taught by the Holy Spirit, if they are worthy to listen: You are the temple of God, and the Spirit of God dwells in you (1 Corinthians 3:19). But the Spirit breathes where He wishes, and He has various graces. And the knowledge of one God is the possession of all virtues. And this, He says, will come to pass, because I will be propitious to their iniquity, and I will no longer remember their sins. From which it is clear, according to the understanding of this passage, that the things above are to be understood in the first coming of the Savior, when both peoples, Israel and Judah, were joined together. But if anyone finds difficulty in understanding why He said: I will make a covenant with the house of Israel and with the house of Judah, a new covenant, not according to the covenant that I made with their fathers, let him first understand that the Church of Christ came from the Jews, and that the Lord and Savior came to them and said: I came only for the lost sheep of the house of Israel (Matthew 15:24); and the apostles themselves confirmed this: It was necessary that the word of God should be spoken to you first; but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles (Acts 13:46). For it was not fitting to give the bread of the children to the dogs, but because the sons did not want to receive their father coming to them, He gave power to all, so that those who receive Him may become children of God (Matthew 15; John 1).

For the grace of the law, which has passed away, we have received the abiding grace of the gospel, and, instead of the shadows and figures of the ancient covenant, truth has come by Jesus Christ. Jeremiah also prophesies in the person of God: “Behold, the days shall come, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah; not according to the covenant that I made with their ancestors, in the day that I took them by the hand to bring them out of the land of Egypt.” Notice what he says, that it is not to the people of the Gentiles, with whom he had not previously made a covenant, but to the people of the Jews, to whom he had given the law by Moses, that he promises the new covenant of the gospel, so that they might no longer live according to the ancient letter but in the newness of the Spirit.

Learn, all of you—learn! What better law of God is there, after all, than the holy gospel? It is the law of the New Testament, about which you heard, when the prophet was read, “Behold, the days are coming, says the Lord, I will perfect on the house of Jacob a new testament, not like the testament that I laid down for their ancestors when I led them from the land of Egypt.” The testament (or covenant) is promised there, delivered here. It is promised through the prophet, delivered through the Lord of the prophets.

“But I,” he says, “hold on to what God handed over to Moses.” Listen to what God says through the prophet. What is God telling Jeremiah? “Behold, the days are coming, says the Lord, I will confirm on the house of Jacob a new covenant.” Leave the old aside, take up the new, and you can see that you ought to leave aside circumcision, and unleavened bread taken literally, and the sabbath taken literally and the sacrifices taken literally. Listen to how the new covenant is promised: “Behold, the days are coming, says the Lord, I will confirm for them a new covenant, not like the covenant that I gave to their ancestors when I brought them out of the land of Egypt,” when the law of commandments was given, when the people were led through the desert. It is not like that that I will give the new covenant. So do not go on wearing the old tunic. That was what crucified Christ. Your parent crucified him; you hate him. He by his own hand, you in your heart, both of you have carried out the crime. Therefore be displeased with what your parent did, and listen to what your Lord has done.

CONTINUATION OF THE PROPHECY IN THE THIRTIETH CHAPTER. (Jer. 31:1-40) At the same time--"In the latter days" (Jer 30:24). the God of--manifesting My grace to (Gen 17:7; Mat 22:32; Rev 21:3). all . . . Israel--not the exiles of the south kingdom of Judah only, but also the north kingdom of the ten tribes; and not merely Israel in general, but "all the families of Israel." Never yet fulfilled (Rom 11:26).

Not . . . the covenant that I made with . . . fathers--the Old Testament covenant, as contrasted with our gospel covenant (Heb 8:8-12; Heb 10:16-17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveness of sins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partially in the present eclectic or elect Church gathered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and effected by an extraordinary outpouring of the Spirit (Jer 31:33-34; Eze 11:17-20), independent of any merit on their part (Eze 36:25-32; Eze. 37:1-28; Eze 39:29; Joe 2:23-28; Zac 12:10; Co2 3:16). took . . . by . . . hand-- (Deu 1:31; Hos 11:3). although I was an husband--(compare Jer 3:14; Hos 2:7-8). But the Septuagint, Syriac, and St. Paul (Heb 8:9) translate, "I regarded them not"; and GESENIUS, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not.