Jeremiah 31:8

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(8) And with them the blind and the lame . . .—The vision of restoration continues, and the prophet sees in the spirit the great company of those that return. Even those who are commonly left behind in such an expedition, as incumbrances hindering its march, the blind, the lame, the women with child or in the very pangs of childbirth, will be seen in that company. None shall remain behind. They are to come from the land of the North, the wide range of the term covering the exiles both of Judah in Babylon and of Israel in the cities of the Medes. For “the coasts of the earth” see Note on Jeremiah 25:32.

Shall return thither—i.e., to the land of Israel, as the goal of the company of travellers.

Benson Commentary

Jeremiah 31:8-9. Behold, I will bring them from the north country — Here God himself undertakes to conduct home the remnant of his people from the countries through which they had been scattered; and the promise relates to the ten tribes, as well as to those of Judah and Benjamin; for Assyria and Media, whither they were removed, lay north of Judea as well as Babylon. And the following words speak of a general restoration of this people from their several dispersions; and with them the blind and the lame, &c. —

God will compassionate their infirmities, and will conduct them with all imaginable care and tenderness, and furnish the feeble and indigent of them with suitable accommodations. The prophet alludes to the care and compassion which God manifested in conducting his people, of all ages and conditions, through the wilderness, compared to the care with which a parent or nurse carries a tender child, Deuteronomy 1:31. See also Isaiah 40:11; Isaiah 49:10. They shall come with weeping — The LXX. translate the words, Εν κλαυθμω εξηλθον, και εν παρακλησει αναξω αυτους, they went forth with weeping, but with comfort will I bring them back; which sense agrees exactly with the words of Psalm 136:5-6, which was composed upon occasion of the return from captivity, He that sows in tears shall reap in joy: he that goeth forth weeping, shall come again with rejoicing. Our translation, however, is much more agreeable to the original words, and is also confirmed by Jeremiah 3:21, where we read, A voice was heard, weeping and supplications of the children of Israel; the prophet speaking upon the same subject, and in the same words here used. See also chap. Jeremiah 50:4, where it is said, The children of Israel and Judah shall come together, going and weeping, and seek the Lord their God. All which words imply, that the Jews and Israelites, at the time of their general restoration, shall have their joy tempered with tears of repentance for their former miscarriages; which is more fully expressed Zechariah 12:10, where God promises to pour upon them the spirit of grace and supplication. I will cause them to walk by the rivers of waters — So that they shall not be afflicted with thirst, or the want of any accommodation in their journey. The words allude to God’s miraculously supplying the Israelites with water in the wilderness. See notes on Isaiah 35:6-7; Isaiah 41:17-18; Isaiah 49:10. In a straight way wherein they shall not stumble — This phrase is an allusion to God’s leading the Israelites through the Red sea, and afterward in the wilderness. See Isaiah 63:13; Isaiah 42:16. For I am a father to Israel — The remembrance of former connections is here mentioned as the motive of God’s returning favour to Israel. And Ephraim is my firstborn — Ephraim is often, as here, equivalent to Israel, especially when Israel denotes the ten tribes as distinct from Judah. He is termed the firstborn among the tribes of Israel; because the birthright which Reuben had forfeited was conferred upon the two sons of Joseph, of whom Ephraim had the precedence. “The reader will observe, that all this was but imperfectly verified in the return of the Jews from Babylon, but was fully made good in those who were made partakers of the gospel of Christ, in the miracles, in the preaching of the apostles, in the free grace and pardoning mercy of the Redeemer.”

Matthew Henry's Concise Commentary

31:1-9 God assures his people that he will again take them into covenant relation to himself. When brought very low, and difficulties appear, it is good to remember that it has been so with the church formerly. But it is hard under present frowns to take comfort from former smiles; yet it is the happiness of those who, through grace, are interested in the love of God, that it is an everlasting love, from everlasting in the counsels, to everlasting in the continuance. Those whom God loves with this love, he will draw to himself, by the influences of his Spirit upon their souls. When praising God for what he has done, we must call upon him for the favours his church needs and expects. When the Lord calls, we must not plead that we cannot come; for he that calls us, will help us, will strengthen us. The goodness of God shall lead them to repentance. And they shall weep for sin with more bitterness, and more tenderness, when delivered out of their captivity, than when groaning under it. If we take God for our Father, and join the church of the first-born, we shall want nothing that is good for us. These predictions doubtless refer also to a future gathering of the Israelites from all quarters of the globe. And they figuratively describe the conversion of sinners to Christ, and the plain and safe way in which they are led.

Barnes' Notes on the Bible

The coasts of the earth - See Jeremiah 6:22 note.

Thither - Really, here. Not to the north country, but to Palestine, where Jeremiah wrote. A company is the word constantly used of Israel at the Exodus Exo 16:3 as an organized community.

Jamieson-Fausset-Brown Bible Commentary

8. north—Assyria, Media, &c. (see on [941]Jer 3:12; Jer 3:18; 23:8).

gather from … coasts of … earth—(Eze 20:34, 41; 34:13).

blind … lame, &c.—Not even the most infirm and unfit persons for a journey shall be left behind, so universal shall be the restoration.

a great company—or, they shall return "in a great company" [Maurer].

Matthew Poole's Commentary

By the north country, is unquestionably meant Babylon, and the land of the Chaldeans, and those places which were northward of Jerusalem; and by the

coasts of the earth, all other parts into which any of the Jews had been driven. The meaning of this is, that nothing should hinder such from returning as had a mind to return; blind men that could not see their way, and lame persons, who had no strength to walk in it, though they saw it, and women with child, in regard of their heaviness, and women travailing, in regard of their pain, are persons more unfit to travel long journeys than any others; but saith God, I will make such provision, that some under those circumstances shall come. That these phrases must be interpreted only into this general sense appears, because such persons in a literal sense could not come. And though some worthy interpreters understand it in a spiritual sense, of ignorant and impotent persons, and such as are laden with the burden of their sins, and of coming to Christ, it seems not to be the primary sense of the text.

Gill's Exposition of the Entire Bible

Behold, I will bring them from the north country,.... As from Babylon, at the end of the seventy years' captivity, which lay north of Judea; so, in the latter day, from those northern countries, as ours, where they now are in great numbers:

and gather them from the coasts of the earth; or "sides" of it; from all the parts of the world where they are:

and with them the blind and the lame, the woman with child and her that travaileth with child together; signifying that no difficulties whatsoever should hinder them in their return to their own land; provision should be made for persons under these circumstances, so unfit to travel. All this may be understood, in a figurative sense, of those who are spiritually "blind"; who are made to see their lost estate, and need of Christ; and are brought to him, and to his church, in a way they had not known, and in paths they knew not before: and of the lame and impotent, unable to do any good thing in a spiritual sense, and will not come to Christ, unless drawn; these are made to leap as a hart, and to flee to Christ for refuge, and run the ways of his commandments: and of such who are laden and burdened, as "women with child"; and who are encouraged and enabled as such to come to Christ, and cast their burdens on him, and find rest for their souls: and of such who are in pain and distress, as one "that travaileth with child": in the pangs of the new birth, under a sense of wrath, and as ready to perish; who also are enabled to come and venture their souls on Christ, receive his Gospel, and submit to his ordinances, where they find peace and comfort:

a great company shall return thither; three thousand were converted under one sermon, in the first times of the Gospel; and, in the latter day, the nation of the Jews shall be born again at once; the number of the children of Israel shall then be as the sand of the sea, and great shall be the day of Jezreel, Isaiah 66:8.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

8. The Lord’s reply to the joyous acclamation. Cp. Isaiah 42:16; Isaiah 40:11.

the blind and the lame, etc.] None shall be omitted. Even those who would naturally have most difficulty in travelling shall return.

hither] to Palestine, where the prophet is now writing.

Pulpit Commentary

Verse 8. - The weakest among the Israelites will share the blessings with the strongest, even the blind and the lame (comp. Isaiah 33:23, "The lame take the prey"). Elsewhere we are told that, in the Messianic age, "the eyes of the blind shall see," and "the lame man shall leap as an hart" (Isaiah 35:5, 6). Shall return thither; rather, hither; i.e. to Palestine, where Jeremiah writes this prophecy. The word for company is hahal, the proper word in the Pentateuch for the Israelitish national "congregation." Jeremiah 31:8

Keil and Delitzsch Biblical Commentary on the Old Testament

The restoration of Israel. - Jeremiah 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! Jeremiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 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. Jeremiah 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 Jeremiah 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" (1 Kings 21:12; Amos 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," Isaiah 24:4. "The head of the nations" signifies "the first of the nations" (ראשׁית הגּוים, Amos 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 (Deuteronomy 7:6; 2 Samuel 7:23.), made them the highest over (עליון על, Deuteronomy 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., Psalm 20:10; Psalm 28:9, especially Psalm 118:25 in הושׁיאה נא, with which Jesus was greeted on His entry into Jerusalem, Matthew 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. Jeremiah 3:18; Jeremiah 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 Isaiah 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 (Isaiah 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. Jeremiah 3:19; Deuteronomy 32:6; Isaiah 63:6), and treats Ephraim as His first-born. "The first-born of Jahveh," in Exodus 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, Genesis 49:22. compared with Jeremiah 31:4 (Venema, J. D. Michaelis, Ngelsbach) - 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 Exodus 4:22 and Isaiah 63:16; Isaiah 64:7. בּכרי is substantially the same as יקּיר been בּן and ילד שׁעשׁעים in Jeremiah 31:20.