Jer 3:21-25, 31:18-19, Zec 12:10 | JFB | STEP | 21. In harmony with the preceding promises of God, the penitential confessions of Israel are heard. high places —The scene of their idolatries is the scene of their confessions. Compare , in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare ).

Jeremiah 3:21-25

21. In harmony with the preceding promises of God, the penitential confessions of Israel are heard.

high places—The scene of their idolatries is the scene of their confessions. Compare Jer 3:23, in which they cast aside their trust in these idolatrous high places. The publicity of their penitence is also implied (compare Jer 7:29; 48:38).

22. Jehovah's renewed invitation (Jer 3:12, 14) and their immediate response.

heal—forgive (2Ch 30:18, 20; Ho 14:4).

unto thee—rather, "in obedience to thee"; literally, "for thee" [ROSENMULLER].

23. multitude of mountains—that is, the multitude of gods worshipped on them (compare Ps 121:1, 2, Margin).

24. shame—that is, the idols, whose worship only covers us with shame (Jer 11:13; Ho 9:10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to them.

25. (Ezr 9:7).

Jeremiah 31:18-19

18. Ephraim—representing the ten tribes.

bemoaning himself—The spirit of penitent supplication shall at last be poured on Israel as the necessary forerunner of their restoration (Zec 12:10-14).

Thou hast chastised me, and I was chastised—In the first clause the chastisement itself is meant; in the second the beneficial effect of it in teaching the penitent true wisdom.

bullock unaccustomed to . . . yoke—A similar image occurs in De 32:15. Compare "stiff-necked," Ac 7:51; Ex 32:9, an image from refractory oxen. Before my chastisement I needed the severe correction I received, as much as an untamed bullock needs the goad. Compare Ac 9:5, where the same figure is used of Saul while unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (Mt 11:29, 30).

turn thou me—by Thy converting Spirit (La 5:21). But why does Ephraim pray for conversion, seeing that he is already converted? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (Joh 6:44, 65; compare with Isa 27:3; 1Pe 1:5; Php 1:6).

19. after that I was turned, I repented—Repentance in the full sense follows, not precedes, our being turned to God by God (Zec 12:10). The Jews' "looking to Him whom they pierced" shall result in their "mourning for Him." Repentance is the tear that flows from the eye of faith turned to Jesus. He Himself gives it: we give it not of ourselves, but must come to Him for it (Ac 5:31).

instructed—made to learn by chastisement. God's Spirit often works through the corrections of His providence.

smote upon . . . thigh— (Eze 21:12). A token of indignant remorse, shame, and grief, because of his past sin.

bear . . . reproach of . . . youth—"because the calamities which I bore were the just punishment of my scandalous wantonness against God in my youth"; alluding to the idols set up at Dan and Beth-el immediately after the ten tribes revolted from Judah. His sense of shame shows that he no longer delights in his sin.

Zechariah 12:10

10. Future conversion of the Jews is to flow from an extraordinary outpouring of the Holy Spirit (Jer 31:9, 31-34; Eze 39:29).

spirit of grace . . . supplications—"spirit" is here not the spirit produced, but THE HOLY SPIRIT producing a "gracious" disposition, and inclination for "supplications." CALVIN explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), "conjoined with the sense of it in man's heart." The "spirit of supplications" is the mercury whose rise or fall is an unerring test of the state of the Church [MOORE]. In Hebrew, "grace" and "supplications" are kindred terms; translate, therefore, "gracious supplications." The plural implies suppliant prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised subsequently.

look upon me—with profoundly earnest regard, as the Messiah whom they so long denied.

pierced—implying Messiah's humanity: as "I will pour . . . spirit" implies His divinity.

look . . . mourn—True repentance arises from the sight by faith of the crucified Saviour. It is the tear that drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins in love to Him who in love has suffered for them.

me . . . him—The change of person is due to Jehovah-Messiah speaking in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" is Jehovah-Messiah, who says, "I will pour out . . . spirit," altered "me" into "him," and represent the "pierced" one to be Messiah Ben (son of) Joseph, who was to suffer in the battle with Cog, before Messiah Ben David should come to reign. But Hebrew, Chaldee, Syriac, and Arabic oppose this; and the ancient Jews interpreted it of Messiah. Ps 22:16 also refers to His being "pierced." So Joh 19:37; Re 1:7. The actual piercing of His side was the culminating point of all their insulting treatment of Him. The act of the Roman soldier who pierced Him was their act (Mt 27:25), and is so accounted here in Zechariah. The Hebrew word is always used of a literal piercing (so Zec 13:3); not of a metaphorical piercing, "insulted," as MAURER and other Rationalists (from the Septuagint) represent.

as one mourneth for . . . son— (Jer 6:26; Am 8:10). A proverbial phrase peculiarly forcible among the Jews, who felt childlessness as a curse and dishonor. Applied with peculiar propriety to mourning for Messiah, "the first-born among many brethren" (Ro 8:29).