Jeremiah Chapter 31

What is the meaning of Jeremiah 31?

Introduction to Jeremiah 31

Jeremiah 31 stands as one of the most pivotal chapters in all of Scripture, containing what is commonly known as the prophecy of the New Covenant. This remarkable chapter presents a dramatic shift from judgment to restoration, offering hope to both Israel and Judah through promises of national renewal, spiritual transformation, and the establishment of a new covenant relationship with יהוה. The chapter’s significance cannot be overstated, as it provides the theological foundation for the New Covenant that would later be inaugurated through the blood of Yeshua the Messiah.

This profound text bridges the gap between the Old and New Covenants, demonstrating God’s faithfulness to His chosen people while simultaneously opening the door for the inclusion of the Gentiles into His family. The promises contained within speak to both the immediate historical context of the Babylonian exile and the far-reaching messianic age, making it a cornerstone of biblical theology and eschatology.

Context of Jeremiah 31

Jeremiah 31 is situated within the “Book of Consolation” (chapters 30-33), which stands in stark contrast to the preceding chapters of judgment and doom. This section represents a dramatic shift in tone, as יהוה moves from pronouncing judgment to promising restoration. The immediate context follows the prophet’s purchase of a field in Anathoth (Jeremiah 32:1-15), a prophetic act demonstrating faith in God’s promise to restore His people to their land.

Within the broader biblical narrative, this chapter serves as a crucial link between the Mosaic Covenant and the New Covenant that would be established through Yeshua. The promises of restoration and renewal found here echo throughout Scripture, from the prophetic literature to their ultimate fulfillment in the Messiah. This chapter’s influence extends into the New Testament, where the author of Hebrews quotes extensively from it (Hebrews 8:8-12) to demonstrate how Yeshua serves as the mediator of a better covenant.

The historical context places this prophecy during the tragic final days of the kingdom of Judah, likely during the reign of Zedekiah, as the Babylonian army besieged Jerusalem. In this darkest hour, יהוה provides His brightest hope, demonstrating His covenant faithfulness despite His people’s unfaithfulness.

Ancient Key Word Study

• בְּרִית חֲדָשָׁה (b’rit chadashah) – “New Covenant” (v. 31): This groundbreaking term appears here for the first time in Scripture. The word חֲדָשָׁה (chadashah) implies not just something new chronologically, but qualitatively new and superior. Unlike the old covenant written on stone, this covenant would be internalized in the heart.
• רָחוֹק (rachok) – “far off” (v. 3): This term carries both geographical and spiritual connotations, emphasizing God’s love that reaches across both physical and spiritual distances. It’s particularly significant in light of later New Testament teachings about God’s grace extending to the Gentiles who were “far off” (Ephesians 2:13).
• אַהֲבַת עוֹלָם (ahavat olam) – “everlasting love” (v. 3): This phrase combines God’s eternal nature with His covenant love. The word עוֹלָם (olam) speaks of both infinite past and future, while אַהֲבָה (ahavah) represents the deepest form of covenant commitment.
• בָּנָה (banah) – “build” (v. 4): This verb carries connotations of both physical and spiritual restoration. It’s the same root from which we get “son” (בֵּן, ben), suggesting that building and sonship are conceptually linked in Hebrew thought.
• כָּתַב (katav) – “write” (v. 33): In contrast to the external writing of the law on stone tablets, this verb is used to describe God’s internal inscription of His Torah on human hearts, suggesting a transformation of the will and desires.
• יָדַע (yada) – “know” (v. 34): This verb implies intimate, experiential knowledge rather than mere intellectual understanding. It’s the same word used to describe the intimate relationship between husband and wife, suggesting a deep, personal relationship with God.
• סָלַח (salach) – “forgive” (v. 34): This verb is used exclusively for divine forgiveness in the Hebrew Bible, never for human-to-human forgiveness, emphasizing the unique nature of God’s pardoning grace.
• נָחַם (nacham) – “comfort” (v. 13): This root is related to the name Menachem (Comforter), a messianic title, and carries the idea of both consolation and transformation of sorrow into joy.
• רָחֵם (rachem) – “have mercy” (v. 20): Derived from the word for “womb” (רֶחֶם, rechem), this verb describes God’s maternal-like compassion for His children, emphasizing His tender care and protection.

Compare & Contrast

• Verse 31’s use of “new covenant” (בְּרִית חֲדָשָׁה) rather than “renewed covenant” (בְּרִית מְחֻדֶּשֶׁת) is significant. The choice of חֲדָשָׁה emphasizes that this covenant would be qualitatively different from the Mosaic covenant, not merely a renewal or update of the existing one.
• In verse 33, the phrase “put my law within them” uses the verb נָתַן (natan) rather than שִׂים (sim). While both mean “to put,” נָתַן carries the additional connotation of giving as a gift, emphasizing God’s grace in this internal transformation.
• The expression “no longer shall they teach” in verse 34 uses the Hebrew לֹא יְלַמְּדוּ עוֹד, emphasizing not the cessation of all teaching but rather the transformation of how knowledge of God is acquired. The focus shifts from external instruction to internal illumination.
• Verse 3’s “drawn you with lovingkindness” employs מָשַׁךְ (mashak) rather than קָרָא (qara, “to call”). This choice emphasizes the gentle, persistent nature of God’s drawing rather than a mere summons.
• The promise “I will be their God” in verse 33 uses the phrase לֵאלֹהִים rather than אֱלֹהֵיהֶם, suggesting a more intimate relationship than mere possession or allegiance.

Jeremiah 31 Unique Insights

The chapter contains a fascinating parallel between Rachel’s weeping and the exile of Israel. According to ancient Jewish tradition, Rachel was buried along the exile route to Babylon specifically so she could intercede for her children as they passed by. This tradition adds depth to the profound imagery of verse 15, where Rachel’s weeping becomes a metaphor for both historical and future suffering of God’s people.

The concept of the New Covenant presented here was revolutionary in ancient Near Eastern thought. While other cultures conceived of covenants as external agreements between parties, this prophecy introduces the unprecedented idea of an internalized covenant written on human hearts. This transformation of the covenant from external to internal represents a paradigm shift in how humanity could relate to God.

The chapter contains a unique Hebrew wordplay in verse 22: “A woman encompasses a man” (נְקֵבָה תְּסוֹבֵב גָּבֶר). Early Christian interpreters and some Jewish sages saw this as a messianic prophecy pointing to the virgin birth, where a woman would “encompass” the divine within her womb. The unusual nature of this phrase – literally “the female shall encircle the mighty one” – suggests something unprecedented in the natural order.

The promise that the city shall be built again “on its mound” (עַל־תִּלָּהּ) in verse 38 contains a subtle reference to the ancient practice of building new cities on the ruins of old ones, creating elevated mounds called tells. This architectural detail serves as a powerful metaphor for how God builds new life upon the ruins of our past.

Jeremiah 31 Connections to Yeshua

The New Covenant prophesied in this chapter finds its fulfillment in Yeshua the Messiah, who explicitly connected His sacrificial death with the inauguration of this covenant (Luke 22:20). The internal transformation promised here – God’s law written on hearts rather than stone – is accomplished through the Holy Spirit’s indwelling presence, made possible by Yeshua’s atoning work.

The promise of universal knowledge of God “from the least of them to the greatest” (v. 34) begins its fulfillment in the Spirit’s outpouring at Pentecost and continues through the present age. This democratization of divine knowledge, where all believers have direct access to God through Yeshua, represents a radical departure from the mediated relationship of the old covenant system.

Jeremiah 31 Scriptural Echoes

This chapter’s promises resonate throughout Scripture, finding particular emphasis in Ezekiel 36:26-27, where God promises to give His people a new heart and put His Spirit within them. The theme of restoration echoes in Isaiah 11:11-16, where God promises to gather His people from exile.

The New Testament frequently references this chapter, particularly in Hebrews 8:8-12 and 10:16-17, where it serves as the theological foundation for understanding Yeshua’s role as mediator of the New Covenant. Paul’s teaching about the law written on Gentile hearts in Romans 2:15 also draws from this chapter’s imagery.

Matthew’s application of Rachel’s weeping to Herod’s slaughter of the innocents (Matthew 2:18) demonstrates how this chapter’s themes continue to resonate throughout Israel’s history and into the messianic age.

Jeremiah 31 Devotional

This chapter challenges us to embrace the transformative power of the New Covenant in our daily lives. Just as God promised to write His law on His people’s hearts, we should seek to internalize His Word, allowing it to shape our desires and motivations rather than viewing it as merely an external set of rules.

The promise of God’s everlasting love (v. 3) reminds us that His commitment to us is not based on our performance but on His unchanging character. In moments of doubt or failure, we can draw strength from knowing that His love remains constant and His purpose for us remains good.

Did You Know

• The phrase “Virgin Israel” used in this chapter is unique to Jeremiah and appears nowhere else in the Hebrew Bible, emphasizing both Israel’s special relationship with God and the hope of restoration despite past unfaithfulness.
• The geographical descriptions in verses 38-40 precisely match archaeological findings of Jerusalem’s ancient boundaries, demonstrating the historical accuracy of Jeremiah’s prophecy.
• The Hebrew word for “dancing” (מָחוֹל) in verse 13 is related to the word for “circle” (חוּל), suggesting a specific type of celebratory circle dance still practiced in Jewish celebrations today.
• The reference to Ephraim as God’s “dear son” in verse 20 uses language typically reserved for firstborn sons, highlighting the restoration of the northern kingdom’s privileged status despite their past rebellion.
• The “watchmen” mentioned in verse 6 likely refers to the Levites who would announce the new moon from the hills of Ephraim, connecting this prophecy to the restoration of proper worship.
• The description of Jerusalem being rebuilt in verse 38 uses technical architectural terms that precisely match construction techniques from the First Temple period.
• The promise that Jerusalem would never again be “uprooted or overthrown” (v. 40) uses botanical metaphors that connect to other prophetic passages about Israel as God’s vineyard.