Jer 31:22 | KingComments | STEP | Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation ( ). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem ( ). Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps. Then comes the comforting word from the LORD ( ). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants ( ). The LORD assures Ephraim that He hears what they are complaining about ( ). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well. This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent ( ), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God. The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” ( ). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced. Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been ( ). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated. The LORD’s response to their confession is the assurance of their worth to Him ( ). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human. He is pointing His people, the ten tribes, out of the scattering, the way back to Him ( ). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land ( ). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities. The “virgin of Israel” is now still the “faithless daughter” ( ), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. ).

‏ Jeremiah 31:22

Israel’s Lamentable Present

Suddenly we are back from the future to the present condition. The state of Israel now is still a state of desolation (Jer 31:15). There is no talk of rejoicing yet. What is heard is weeping for which there is no comfort, because there is no prospect. This verse is applied to the infanticide in Bethlehem (Mt 2:16-18).

Ramah lies on the border between the ten and two tribes. Rachel’s two sons, Joseph and Benjamin, are separated. Joseph belongs to the ten tribes and Benjamin to the two. However, the children are not only separated, but they are not even there anymore, they have been taken away: the ten tribes into the scattering, the two tribes into exile. That is why Rachel weeps.

Then comes the comforting word from the LORD (Jer 31:16). They no longer need to utter their voices in weeping and their tears need not come forth, for they will be rewarded for their faithfulness. That reward is a return from the land of the enemy. What the LORD Himself has wrought is also rewarded by Him. He gives them hope by directing their attention to what will happen in the future to the children she now weeps over: they will return to their territory, the land He has promised to give to their fathers and their descendants (Jer 31:17).

The LORD assures Ephraim that He hears what they are complaining about (Jer 31:18). He does not forget them, but takes note of what they say. He hears their confession in which they acknowledge that they have been justly chastised because they had behaved selfishly like an untrained calf. Through that chastisement, that disciplining, they are led to ask Him to accept them again because they are His own people. They ask this in the words: “Bring me back that I may be restored.” It is the prayer – not of a single sinner, an individual person, but – of the remnant of the ten tribes realm to the LORD to complete His work by bringing the already inwardly converted people back into the land as well.

This question to the LORD for bringing back is misused in certain Christian (Reformed) circles as an argument that a person cannot turn back or repent, but that God must do so. This abuse stems from a misunderstanding of election. That in other Bible verses God calls man to repent, yes, commands that man must repent (Acts 17:30), people in those circles do not care. When you point that out, they invariably come up with this verse anyway. Therefore, it is important to read this verse in the context in which it appears. It concerns a people who have already come to repentance through a work of God.

The same is true of what Jeremiah says in Lamentations 5: “Restore us to You, O LORD, that we may be restored” (Lam 5:21). Jeremiah speaks these words for and on behalf of the people and not for himself or anyone personally. Jeremiah is obviously already converted and born again. This is a reversal, a return of God’s people to the relationship in which they stood to God before they abandoned Him. Therefore, an appeal to these verses by a single person as an excuse that he cannot repent is utterly misplaced.

Ephraim’s repentance is sincere. Repentance is the basis for restoration. It has dawned on them after conversion how great their unfaithfulness has been (Jer 31:19). They have discovered themselves and acknowledged that they have been acting in their own strength. They acknowledge this with shame. Because of their deviations, even from their earliest youth, they have become humiliated.

The LORD’s response to their confession is the assurance of their worth to Him (Jer 31:20). They are to Him a precious son, a favorite child. All of His speaking to them comes from His thoughts that are continually occupied with them. His heart goes out to them. His inner feelings go out to them, to have mercy on them. Fatherly tenderness here transcends childish rebellion and also takes it away in a righteous way. In Hebrew, “My heart yearns” is literally “My bowels make noise”. The LORD’s speaking here is very human.

He is pointing His people, the ten tribes, out of the scattering, the way back to Him (Jer 31:21). They are to determine the direction and set their hearts on it. Then, like the prodigal son, they practice what they intended to do and get up and head for their land (Lk 15:18 ; 20a). He is calling them as “virgin of Israel” to now make their way back to Him and to their own cities.

The “virgin of Israel” is now still the “faithless daughter” (Jer 31:22), turning in all directions to get support from somewhere, but not looking up to ask from the LORD for that support. However, her twisting is coming to an end. The LORD will create something new. She will repent to the LORD. Then she will overcome the power of the nations that now rule over her. Generally, “woman” stands for weakness and “man” for strength. The main idea of the verse is that what is weak will win over what is strong. God’s power is accomplished in weakness. The weak shames the strong (cf. 1Cor 1:27b).