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The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Third-day, March 3, 1868

FromReview and Herald, Vol. XXXI, No. 12

Battle Creek Bible Class, Feb. 22, 1868.

JEREMIAH XXXI.

A correspondent having asked for an explanation of the 31st chapter of Jeremiah entire, it was thought best to take it up in Bible Class; and it was accordingly made the lesson for Feb. 22.

Verse 1. At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be my people.

This first verse is evidently a continuation of the prophecy of the preceding chapter. The closing portion of that chapter relates to the scenes of the last days, to which time this verse also evidently applies. The division of the chapters should have been at verse 2.

Verse 2. Thus saith the Lord, The people which were left of the sword, found grace in the wilderness; even Israel, when I went to cause him to rest.

A new series of events seems to be here introduced, the prophet referring to Israel in their Babylonish captivity, a little previous to which time he wrote. See chap. xxv. “The wilderness,” the state of their captivity. At the same time, the prophecy seems to be one of that class which have a double application, referring primarily to the literal redemption of Israel from temporal captivity, and secondarily to the final redemption of all the people of God.

Verses 3-6. The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee. Again I will build thee, and thou shalt be built, O virgin of Israel; thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry. Thou shalt yet plant vines upon the mountains of Samaria; the planters shall plant, and shall eat them as common things.

Here the Lord expresses his love for his people, and the fact of their return from bondage, with some of the circumstances attending it. Samaria was noted for its vineyards. Eating them as common things was a prophecy of the rapid maturity of the fruit, it having been formerly a regulation that the fruit should not be eaten before the fifth year, the first three years, it being immature, and the fourth year, devoted to God. Lev. xix, 23-25. The expression, “O virgin of Israel,” verse 4, denotes a state of purity on the part of the people never attained in the past, and only to be accomplished in the future redeemed state. Rev. xiv, 4.

Verses 6-9. For there shall be a day that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the Lord our God. For thus saith the Lord: Sing with gladness for Jacob, and shout among the chief of the nations; publish ye, praise ye, and say, O Lord, save thy people, the remnant of Israel. Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together; a great company shall return thither. They shall come with weeping, and with supplications will I lead them; I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble; for I am a father to Israel, and Ephraim is my firstborn.

Much of this language can appropriately have an application to the immortal state; while some must seemingly refer only to Israel’s return from Babylon. The mention of Ephraim in verse 9, has been taken by some as representing the ten tribes who were carried into captivity, and has hence led them into the error of supposing that a return was promised to them. The facts in the case seem rather to be as follows: When the ten tribes revolted from Rehoboam, some out of all the tribes whose hearts were true to God, joined themselves to Judah and Benjamin. 2 Chron. xi, 13-17. So here was a representation from all the tribes; and these ever after constituted Israel. Those of the ten tribes who adhered to their rebellion and did evil in the sight of God, he cast off, and put out of his sight forever. 2 Kings xvii, 18-23. They were scattered, dispersed, lost, ceased to be a distinct people, and have no promise of a restoration. But the twelve tribes were in existence and serving God in Paul’s day. Acts xxvi, 7.

Verses 10-14. Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin 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. I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord.

This language is all appropriate to the immortal state, and some of it such that it can have its application nowhere else. Many parallels might be drawn between this and other scriptures setting forth the joys of the kingdom. We will call attention, however, to only two expressions which cannot well be applied elsewhere. “They shall not sorrow any more at all.” What the sorrowless state is, and when it is introduced, it is not difficult to tell. Such language can never have its fulfillment this side of the final redemption. The other expression is, “My people shall be satisfied with my goodness.” The word of God promises satisfaction in an absolute sense to the saints when they are clothed with immortality, and not before. David says, “I shall be satisfied when I awake with thy likeness.” Ps. xvii, 15. Again he says, or the Lord through him, “With long life will I satisfy him.” Indeed, we cannot conceive of the perfect satisfaction here promised embracing anything less than immortality.

Verses 15-17. Thus saith the Lord; A voice was heard in Ramah, lamentation and bitter weeping; Rachel weeping for her children, refused to be comforted for her children, because they were not. Thus saith the Lord: Refrain thy voice from weeping, and thine eyes from tears; for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy. And there is hope in thine end, saith the Lord, that thy children shall come again to their own border.

A very remarkable prophecy is here introduced. Concerning its application we have the aid of inspiration itself. Says Matthew, when speaking of the slaughter of the innocents by Herod, “Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Ramah was there a voice heard, lamentation and weeping and great mourning, Rachel weeping for her children and would not be comforted because they are not.” Matt. ii, 17, 18. Rachel, the wife of Jacob, and mother of Joseph and Benjamin, here stands as the representative of those Jewish mothers whose tender infants were mercilessly torn from their bosoms and slain in their presence. They mourned, not because their children were in Heaven, as modern divines would tell us; but because they were not; that is, did not, for the time being, exist. They were in the power of death, the land of the enemy. Then the promise looks over to the future where a great portion of the chapter applies, and declares that they should come again from the land of the enemy to their own border. In the resurrection they shall be restored to them again; and to that event mourning mothers look for consolation. Then their work shall be rewarded. The work of pious mothers in training their children up in the nurture and admonition of the Lord, shall be rewarded in their salvation.

Time having expired, the remainder of the chapter was deferred till next week.