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Jeremiah 31:9 King James Version with Strong's Concordance (STRONG)

9 They shall come H935 with weeping, H1065 and with supplications H8469 will I lead H2986 them: I will cause them to walk H3212 by the rivers H5158 of waters H4325 in a straight H3477 way, H1870 wherein they shall not stumble: H3782 for I am a father H1 to Israel, H3478 and Ephraim H669 is my firstborn. H1060

Cross Reference

Jeremiah 3:4 STRONG

Wilt thou not from this time cry H7121 unto me, My father, H1 thou art the guide H441 of my youth? H5271

Exodus 4:22 STRONG

And thou shalt say H559 unto Pharaoh, H6547 Thus saith H559 the LORD, H3068 Israel H3478 is my son, H1121 even my firstborn: H1060

Jeremiah 50:4 STRONG

In those days, H3117 and in that time, H6256 saith H5002 the LORD, H3068 the children H1121 of Israel H3478 shall come, H935 they and the children H1121 of Judah H3063 together, H3162 going H1980 and weeping: H1058 they shall go, H3212 and seek H1245 the LORD H3068 their God. H430

Jeremiah 31:20 STRONG

Is Ephraim H669 my dear H3357 son? H1121 is he a pleasant H8191 child? H3206 for since H1767 I spake H1696 against him, I do earnestly H2142 remember H2142 him still: therefore my bowels H4578 are troubled H1993 for him; I will surely H7355 have mercy H7355 upon him, saith H5002 the LORD. H3068

Isaiah 63:13 STRONG

That led H3212 them through the deep, H8415 as an horse H5483 in the wilderness, H4057 that they should not stumble? H3782

Isaiah 64:8 STRONG

But now, O LORD, H3068 thou art our father; H1 we are the clay, H2563 and thou our potter; H3335 and we all are the work H4639 of thy hand. H3027

Psalms 23:2 STRONG

He maketh me to lie down H7257 in green H1877 pastures: H4999 he leadeth H5095 me beside the still H4496 waters. H4325

Isaiah 35:6-8 STRONG

Then shall the lame H6455 man leap H1801 as an hart, H354 and the tongue H3956 of the dumb H483 sing: H7442 for in the wilderness H4057 shall waters H4325 break out, H1234 and streams H5158 in the desert. H6160 And the parched ground H8273 shall become a pool, H98 and the thirsty land H6774 springs H4002 of water: H4325 in the habitation H5116 of dragons, H8577 where each lay, H7258 shall be grass H2682 with reeds H7070 and rushes. H1573 And an highway H4547 shall be there, and a way, H1870 and it shall be called H7121 The way H1870 of holiness; H6944 the unclean H2931 shall not pass over H5674 it; but it shall be for those: the wayfaring men, H1980 though fools, H191 shall not err H8582 therein.

Jeremiah 3:19 STRONG

But I said, H559 How shall I put H7896 thee among the children, H1121 and give H5414 thee a pleasant H2532 land, H776 a goodly H6643 heritage H5159 of the hosts H6635 of nations? H1471 and I said, H559 Thou shalt call H7121 me, My father; H1 and shalt not turn away H7725 from me. H310

Zechariah 12:10 STRONG

And I will pour H8210 upon the house H1004 of David, H1732 and upon the inhabitants H3427 of Jerusalem, H3389 the spirit H7307 of grace H2580 and of supplications: H8469 and they shall look H5027 upon me whom they have pierced, H1856 and they shall mourn H4553 for him, as one mourneth H5594 for his only H3173 son, and shall be in bitterness H4843 for him, as one that is in bitterness H4843 for his firstborn. H1060

Romans 8:26 STRONG

G1161 Likewise G5615 the Spirit G4151 also G2532 helpeth G4878 our G2257 infirmities: G769 for G1063 we know G1492 not G3756 what G5101 we should pray for G4336 as G2526 we ought: G1163 but G235 the Spirit G4151 itself G846 maketh intercession G5241 for G5228 us G2257 with groanings G4726 which cannot be uttered. G215

Revelation 7:17 STRONG

For G3754 the Lamb G721 which G3588 is in the midst G303 G3319 of the throne G2362 shall feed G4165 them, G846 and G2532 shall lead G3594 them G846 unto G1909 living G2198 fountains G4077 of waters: G5204 and G2532 God G2316 shall wipe away G1813 all G3956 tears G1144 from G575 their G846 eyes. G3788

Hebrews 12:23 STRONG

To the general assembly G3831 and G2532 church G1577 of the firstborn, G4416 which are written G583 in G1722 heaven, G3772 and G2532 to God G2316 the Judge G2923 of all, G3956 and G2532 to the spirits G4151 of just men G1342 made perfect, G5048

Hebrews 12:13 STRONG

And G2532 make G4160 straight G3717 paths G5163 for your G5216 feet, G4228 lest that G3363 which is lame G5560 be turned out of the way; G1624 but G1161 let it G2390 rather G3123 be healed. G2390

Hebrews 5:7 STRONG

Who G3739 in G1722 the days G2250 of his G846 flesh, G4561 when he had offered up G4374 prayers G1162 and G5037 G2532 supplications G2428 with G3326 strong G2478 crying G2906 and G2532 tears G1144 unto G4314 him that was able G1410 to save G4982 him G846 from G1537 death, G2288 and G2532 was heard G1522 in that G575 he feared; G2124

2 Corinthians 7:9-11 STRONG

Now G3568 I rejoice, G5463 not G3756 that G3754 ye were made sorry, G3076 but G235 that G3754 ye sorrowed G3076 to G1519 repentance: G3341 for G1063 ye were made sorry G3076 after G2596 a godly manner, G2316 that G2443 ye might receive damage G2210 by G1537 us G2257 in G1722 nothing. G3367 For G1063 godly G2316 G2596 sorrow G3077 worketh G2716 repentance G3341 to G1519 salvation G4991 not to be repented of: G278 but G1161 the sorrow G3077 of the world G2889 worketh G2716 death. G2288 For G1063 behold G2400 this G5124 selfsame thing, G846 that G5209 ye sorrowed G3076 after G2596 a godly sort, G2316 what G4214 carefulness G4710 it wrought G2716 in you, G5213 yea, G235 what clearing of yourselves, G627 yea, G235 what indignation, G24 yea, G235 what fear, G5401 yea, G235 what vehement desire, G1972 yea, G235 what zeal, G2205 yea, G235 what revenge! G1557 In G1722 all G3956 things ye have approved G4921 yourselves G1438 to be G1511 clear G53 in G1722 this matter. G4229

2 Corinthians 6:18 STRONG

And G2532 will be G2071 G1519 a Father G3962 unto you, G5213 and G2532 ye G5210 shall be G2071 my G3427 sons G5207 G1519 and G2532 daughters, G2364 saith G3004 the Lord G2962 Almighty. G3841

Ezekiel 34:12-14 STRONG

As a shepherd H7462 seeketh out H1243 his flock H5739 in the day H3117 that he is among H8432 his sheep H6629 that are scattered; H6567 so will I seek out H1239 my sheep, H6629 and will deliver H5337 them out of all places H4725 where they have been scattered H6327 in the cloudy H6051 and dark H6205 day. H3117 And I will bring them out H3318 from the people, H5971 and gather H6908 them from the countries, H776 and will bring H935 them to their own land, H127 and feed H7462 them upon the mountains H2022 of Israel H3478 by the rivers, H650 and in all the inhabited places H4186 of the country. H776 I will feed H7462 them in a good H2896 pasture, H4829 and upon the high H4791 mountains H2022 of Israel H3478 shall their fold H5116 be: there shall they lie H7257 in a good H2896 fold, H5116 and in a fat H8082 pasture H4829 shall they feed H7462 upon the mountains H2022 of Israel. H3478

1 Chronicles 29:10 STRONG

Wherefore David H1732 blessed H1288 the LORD H3068 before H5869 all the congregation: H6951 and David H1732 said, H559 Blessed H1288 be thou, LORD H3068 God H430 of Israel H3478 our father, H1 for H5704 ever H5769 and ever. H5769

Psalms 126:5-6 STRONG

They that sow H2232 in tears H1832 shall reap H7114 in joy. H7440 He that goeth H3212 forth H1980 and weepeth, H1058 bearing H5375 precious H4901 seed, H2233 shall doubtless H935 come H935 again with rejoicing, H7440 bringing H5375 his sheaves H485 with him.

Isaiah 40:3-4 STRONG

The voice H6963 of him that crieth H7121 in the wilderness, H4057 Prepare H6437 ye the way H1870 of the LORD, H3068 make straight H3474 in the desert H6160 a highway H4546 for our God. H430 Every valley H1516 shall be exalted, H5375 and every mountain H2022 and hill H1389 shall be made low: H8213 and the crooked H6121 shall be made straight, H4334 and the rough places H7406 plain: H1237

Isaiah 41:17-19 STRONG

When the poor H6041 and needy H34 seek H1245 water, H4325 and there is none, and their tongue H3956 faileth H5405 for thirst, H6772 I the LORD H3068 will hear H6030 them, I the God H430 of Israel H3478 will not forsake H5800 them. I will open H6605 rivers H5104 in high places, H8205 and fountains H4599 in the midst H8432 of the valleys: H1237 I will make H7760 the wilderness H4057 a pool H98 of water, H4325 and the dry H6723 land H776 springs H4161 of water. H4325 I will plant H5414 in the wilderness H4057 the cedar, H730 the shittah tree, H7848 and the myrtle, H1918 and the oil H8081 tree; H6086 I will set H7760 in the desert H6160 the fir tree, H1265 and the pine, H8410 and the box tree H8391 together: H3162

Isaiah 43:16-19 STRONG

Thus saith H559 the LORD, H3068 which maketh H5414 a way H1870 in the sea, H3220 and a path H5410 in the mighty H5794 waters; H4325 Which bringeth forth H3318 the chariot H7393 and horse, H5483 the army H2428 and the power; H5808 they shall lie down H7901 together, H3162 they shall not rise: H6965 they are extinct, H1846 they are quenched H3518 as tow. H6594 Remember H2142 ye not the former things, H7223 neither consider H995 the things of old. H6931 Behold, I will do H6213 a new thing; H2319 now it shall spring forth; H6779 shall ye not know H3045 it? I will even make H7760 a way H1870 in the wilderness, H4057 and rivers H5104 in the desert. H3452

Isaiah 49:9-11 STRONG

That thou mayest say H559 to the prisoners, H631 Go forth; H3318 to them that are in darkness, H2822 Shew H1540 yourselves. They shall feed H7462 in the ways, H1870 and their pastures H4830 shall be in all high places. H8205 They shall not hunger H7456 nor thirst; H6770 neither shall the heat H8273 nor sun H8121 smite H5221 them: for he that hath mercy H7355 on them shall lead H5090 them, even by the springs H4002 of water H4325 shall he guide H5095 them. And I will make H7760 all my mountains H2022 a way, H1870 and my highways H4546 shall be exalted. H7311

Isaiah 57:14 STRONG

And shall say, H559 Cast ye up, H5549 cast ye up, H5549 prepare H6437 the way, H1870 take up H7311 the stumblingblock H4383 out of the way H1870 of my people. H5971

Isaiah 63:16 STRONG

Doubtless H3588 thou art our father, H1 though Abraham H85 be ignorant H3808 H3045 of us, and Israel H3478 acknowledge H5234 us not: thou, O LORD, H3068 art our father, H1 our redeemer; H1350 thy name H8034 is from everlasting. H5769

Deuteronomy 32:6 STRONG

Do ye thus requite H1580 the LORD, H3068 O foolish H5036 people H5971 and unwise? H2450 is not he thy father H1 that hath bought H7069 thee? hath he not made H6213 thee, and established H3559 thee?

Daniel 9:17-18 STRONG

Now therefore, O our God, H430 hear H8085 the prayer H8605 of thy servant, H5650 and his supplications, H8469 and cause thy face H6440 to shine H215 upon thy sanctuary H4720 that is desolate, H8076 for the Lord's H136 sake. O my God, H430 incline H5186 thine ear, H241 and hear; H8085 open H6491 thine eyes, H5869 and behold H7200 our desolations, H8074 and the city H5892 which is called H7121 by thy name: H8034 for we do not present H5307 our supplications H8469 before H6440 thee for our righteousnesses, H6666 but for thy great H7227 mercies. H7356

Hosea 12:4 STRONG

Yea, he had power H7786 over the angel, H4397 and prevailed: H3201 he wept, H1058 and made supplication H2603 unto him: he found H4672 him in Bethel, H1008 and there he spake H1696 with us;

Matthew 3:3 STRONG

For G1063 this G3778 is he G2076 that was spoken G4483 of by G5259 the prophet G4396 Esaias, G2268 saying, G3004 The voice G5456 of one crying G994 in G1722 the wilderness, G2048 Prepare ye G2090 the way G3598 of the Lord, G2962 make G4160 his G846 paths G5147 straight. G2117

Matthew 5:4 STRONG

Blessed G3107 are they that mourn: G3996 for G3754 they G846 shall be comforted. G3870

Matthew 6:9 STRONG

After this manner G3779 therefore G3767 pray G4336 ye: G5210 Our G2257 Father G3962 which G3588 art in G1722 heaven, G3772 Hallowed be G37 thy G4675 name. G3686

Luke 3:4-6 STRONG

As G5613 it is written G1125 in G1722 the book G976 of the words G3056 of Esaias G2268 the prophet, G4396 saying, G3004 The voice G5456 of one crying G994 in G1722 the wilderness, G2048 Prepare ye G2090 the way G3598 of the Lord, G2962 make G4160 his G846 paths G5147 straight. G2117 Every G3956 valley G5327 shall be G2071 filled, G4137 and G2532 every G3956 mountain G3735 and G2532 hill G1015 shall be brought low; G5013 and G2532 the crooked G4646 shall be made G1519 straight, G2117 and G2532 the rough G5138 ways G3598 shall be made G1519 smooth; G3006 And G2532 all G3956 flesh G4561 shall see G3700 the salvation G4992 of God. G2316

Luke 6:21 STRONG

Blessed G3107 are ye that hunger G3983 now: G3568 for G3754 ye shall be filled. G5526 Blessed G3107 are ye that weep G2799 now: G3568 for G3754 ye shall laugh. G1070

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Jeremiah 31

Commentary on Jeremiah 31 Matthew Henry Commentary


Chapter 31

This chapter goes on with the good words and comfortable words which we had in the chapter before, for the encouragement of the captives, assuring them that God would in due time restore them or their children to their own land, and make them a great and happy nation again, especially by sending them the Messiah, in whose kingdom and grace many of these promises were to have their full accomplishment.

  • I. They shall be restored to peace and honour, and joy and great plenty (v. 1-14).
  • II. Their sorrow for the loss of their children shall be at an end (v. 15-17).
  • III. They shall repent of their sins, and God will graciously accept them in their repentance (v. 18-20).
  • IV. They shall be multiplied and increased, both their children and their cattle, and not be cut off and diminished as they had been (v. 21-30).
  • V. God will renew his covenant with them, and enrich it with spiritual blessings (v. 31-34).
  • VI. These blessings shall be secured to theirs after them, even to the spiritual seed of Israel for ever (v. 35-37).
  • VII. As an earnest of this the city of Jerusalem shall be rebuilt (v. 38-40).

These exceedingly great and precious promises were firm foundations of hope and full fountains of joy to the poor captives; and we also may apply them to ourselves and mix faith with them.

Jer 31:1-9

God here assures his people,

  • I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked (ch. 30:24), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel (v. 1),-not of the two tribes only, but of all the tribes,-not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Prov. 3:33.
  • II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people.
    • 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, v. 2. They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same.
    • 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me (v. 3), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa. 45:15. Note, It is hard to take comfort from former smiles under present frowns.
    • 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.
  • III. That he will again form them into a people, and give them a very joyful settlement in their own land, v. 4, 5. Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Jdg. 21:19, 21. Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised (v. 5), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united (Eze. 37:22), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev. 19:23-25), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.
  • IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so (v. 6): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of v. 5) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Ps. 122:1. But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God (Hos. 9:8), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos. 5:1. Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.
  • V. That God shall have the glory and the church both the honour and comfort of this blessed change (v. 7): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deu. 32:43. Rejoice, you Gentiles with his people, Rom. 15:10. The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Ps. 67:2, 3; 96:2, 3. What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Ps. 126:3, 4. Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.
  • VI. That, in order to a happy settlement in their own land, they shall have a joyful return out of the land of their captivity and a very comfortable passage homeward (v. 8, 9), and this beginning of mercy shall be to them a pledge of all the other blessings here promised.
    • 1. Though they are scattered to places far remote, yet they shall be brought together from the north country, and from the coasts of the earth; wherever they are, God will find them out.
    • 2. Though many of them are very unfit for travel, yet that shall be no hindrance to them: The blind and the lame shall come; such a good-will shall they have to their journey, and such a good heart upon it, that they shall not make their blindness and lameness an excuse for staying where they are. There companions will be ready to help them, will be eyes to the blind and legs to the lame, as good Christians ought to be to one another in their travels heavenward, Job 29:15. But, above all, their God will help them; and let none plead that he is blind who has God for his guide, or lame who has God for his strength. The women with child are heavy, and it is not fit that they should undertake such a journey, much less those that travail with child; and yet, when it is to return to Zion, neither the one nor the other shall make any difficulty of it. Note, When God calls we must not plead any inability to come; for he that calls us will help us, will strengthen us.
    • 3. Though they seem to be diminished, and to have become few in numbers, yet, when they come all together, they shall be a great company; and so will God's spiritual Israel be when there shall be a general rendezvous of them, though now they are but a little flock.
    • 4. Though their return will be matter of joy to them, yet prayers and tears will be both their stores and their artillery (v. 9): They shall come with weeping and with supplications, weeping for sin, supplication for pardon; for the goodness of God shall lead them to repentance; and they shall weep with more bitterness and more tenderness for sin, when they are delivered out of their captivity, than ever they did when they were groaning under it. Weeping and praying do well together; tears put life into prayers, and express the liveliness of the, and prayers help to wipe away tears. With favours will I lead them (so the margin reads it); in their journey they shall be compassed with God's favours, the fruits of his favour.
    • 5. Though they have a perilous journey, yet they shall be safe under a divine convoy. Is the country they pass through dry and thirsty? I will cause them to walk by the rivers of waters, not the waters of a land-flood, which fail in summer. Is it a wilderness where there is no road, no track? I will cause them t walk in a straight way, which they shall not miss. Is it a rough and rocky country? Yet they shall not stumble. Note, Whithersoever God gives his people a clear call he will either find them or make them a ready way; and while we are following Providence we may be sure that Providence will not be wanting to us. And, lastly, here is a reason given why God will take all this care of his people: For I am a Father to Israel, a Father that begat him, and therefore will maintain him, that have the care and compassion of a father for him (Ps. 103:13); and Ephraim is my first-born; even Ephraim, who, having gone astray from God, was no more worthy to be called a son, shall yet be owned as a first-born, particularly dear, and heir of a double portion of blessings. The same reason that was given for their release out of Egypt is given for their release out of Babylon; they are free-born and therefore must not be enslaved, are born to God and therefore must not be the servants of men. Ex. 4:22, 23, Israel is my son, even my first-born; let my son go that he may serve me. If we take God for our Father, and join ourselves to the church of the first-born, we may be assured that we shall want nothing that is good for us.

Jer 31:10-17

This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. it will look very great in history; let us see how it looks in prophecy.

It is foretold,

  • 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, v. 10. Una eademque manus vulnus opemque tulit-The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again.
  • 2. That those who are sold and alienated shall be redeemed and brought back, v. 11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands.
  • 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, v. 12, 13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezra 3:11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa. 58:11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev. 21:4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (v. 13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex-The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zec. 8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Ps. 126:5, 6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance.
  • 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (v. 14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them.
  • 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, v. 15-17. Here we have,
    • (1.) The sad lamentation which the mothers made for the loss of their children (v. 15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, ch. 40:1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen. 37:35); the other she herself called Benoni-the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as 1 Sa. 30:6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Mt. 2:17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not.
    • (2.) Seasonable comfort administered to them in reference hereunto, v. 16, 17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and-the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. "There is hope for thy posterity' (so some read it); "though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:'-
      • [1.] "The reward of thy work:-Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity.' God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom. 8:18.
      • [2.] "The restoration of thy children: They shall come again from the land of the enemy (v. 16); they shall come again to their own border,' v. 17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before.

Jer 31:18-26

We have here,

  • I. Ephraim's repentance, and return to God. Not only Judah, but Ephraim the ten tribes, shall be restored, and therefore shall thus be prepared and qualified for it, Hos. 14:8. Ephraim shall say, What have I do to any more with idols? Ephraim the people, is here spoken of as a single person to denote their unanimity; they shall be as one man in their repentance and shall glorify God in it with one mind and one mouth, one and all. it is likewise thus expressed that it might be the better accommodated to particular penitents, for whose direction and encouragement this passage is intended. Ephraim is here brought in weeping for sin, perhaps because Ephraim, the person from whom that tribe had its denomination, was a man of a tender spirit, mourned for his children many days (1 Chr. 7:21, 22), and sorrow for sin is compared to that for an only son. This penitent is here brought in,
    • 1. Bemoaning himself and the miseries of his present case. True penitents do thus bemoan themselves.
    • 2. Accusing himself, laying a load upon himself as a sinner, a great sinner. He charges upon himself, in the first place, that sin which his conscience told him that he was more especially guilty of at this time, and that was impatience under correction: "Thou has chastised me; I have been under the rod, and I needed it, I deserved it; I was justly chastised, chastised as a bullock, who would never have felt the goad if he had not first rebelled against the yoke.' True penitents look upon their afflictions as fatherly chastisements: "Thou hast chastised me and I was chastised; that is, it was well that I was chastised, otherwise I should have been undone; it did me good, or at least was intended to do me good; and yet I have been impatient under it.' Or it may intimate his want of feeling under the affliction: "Thou hast chastised me and I was chastised, that was all; I was not awakened by it and quickened by it; I looked no further than the chastisement. I have been under the chastisement as a bullock unaccustomed to the yoke, unruly and unmanageable, kicking against the pricks, like a wild bull in a net,' Isa. 51:20. This is the sin he finds himself guilty of now; but (v. 19) he reflects upon his former sins and looks as far back as the days of his youth. The discovery of one sin should put us upon searching out more; now he remembers the reproach of his youth. Ephraim, as a people, reflect upon the misconduct of their ancestors when they were first formed in a people. It is applicable to particular persons. Note, The sin of our youth was the reproach of our youth, and we ought often to remember it against ourselves and to bear it in a penitential sorrow and shame.
    • 3. He is here brought in angry at himself, having a holy indignation at himself for his sin and folly: He smote upon his thigh, as the publican upon his breast. He was even amazed at himself, and at his own stupidity and frowardness: He was ashamed, yea even confounded, could not with any confidence look up to God, nor with any comfort reflect upon himself.
    • 4. He is here recommending himself to the mercy and grace of God. He finds he is bent to backslide from God, and cannot by any power of his own keep himself close with God, much less, when he has revolted, bring himself back to God, and therefore he prays, Turn thou me and I shall be turned, which implies that unless God do turn him by his grace he shall never be turned, but wander endlessly, that therefore he is very desirous of converting grace, has a dependence upon it, and doubts not but that that grace will be sufficient for him, to help him over all the difficulties that were in the way of his return to God. See ch. 17:14, Heal me and I shall be healed. God works with power, can make the unwilling willing; if he undertake the conversion of a soul, it will be converted.
    • 5. He is here pleasing himself with the experience he had of the blessed effect of divine grace: Surely after that I was turned I repented. Note, All the pious workings of our heart towards God are the fruit and consequence of the powerful working of his grace in us. And observe, He was turned, he was instructed, his will was bowed to the will of God, by the right informing of his judgment concerning the truths of God. Note, The way God takes of converting souls to himself is by opening the eyes of their understandings, and all good follows thereupon: After that I was instructed I yielded, I smote upon my thigh. When sinners come to a right knowledge they will come to a right way. Ephraim was chastised, and that did not produce the desired effect, it went no further: I was chastised, and that was all. But, when the instructions of God's Spirit accompanied the corrections of his providence, then the work was done, then he smote upon his thigh, was so humbled for sin as to have no more to do with it.
  • II. God's compassion on Ephraim and the kind reception he finds with God, v. 20.
    • 1. God owns him for a child and a prodigal: Is Ephraim my dear son? Is he a pleasant child? Thus when Ephraim bemoans himself God bemoans him, as one whom his mother comforts, though she had chidden him, Isa. 66:13. Is this Ephraim my dear son? Is this that pleasant child? Is it he that is thus sad in spirit and that complains so bitterly? So it is like that of Saul (1 Sa. 26:17), Is this thy voice, my son David? Or, as it is sometimes supplied, Is not Ephraim my dear son? Is he not a pleasant child? Yes, now he is, now he repents and returns. Note, Those that have been undutiful backsliding children, if they sincerely return and repent, however they have been under the chastisement of the rod, shall be accepted of God as dear and pleasant children. Ephraim had afflicted himself, but God thus heals him-had abased himself, but God thus honours him; as the returning prodigal who thought himself no more worthy to be called a son, yet, by his father, had the best robe put on him and a ring on his hand.
    • 2. He relents towards him, and speaks of him with a great deal of tender compassion: Since I spoke against him, by the threatenings of the word and the rebukes of providence, I do earnestly remember him still, my thoughts towards him are thoughts of peace. Note, When God afflicts his people, yet he does not forget them; when he casts them out of their land, yet he does not cast them out of sight, nor out of mind. Even then when God is speaking against us, yet he is acting for us, and designing our good in all; and this is our comfort in our affliction, thatthe Lord thinks upon us, though we have forgotten him. I remember him still, and therefore my bowels are troubled for him, as Joseph's yearned towards his brethren, even when he spoke roughly to them. When Israel's afflictions extorted a penitent confession and submission it is said that his soul was grieved for the misery of Israel (Jdg. 10:16), for he always afflicts with the greatest tenderness. It was God's compassion that mitigated Ephraim's punishment: My heart is turned within me (Hos. 11:8, 9); and now the same compassion accepted Ephraim's repentance. Ephraim had pleaded (v. 18), Thou art the Lord my God, therefore to thee will I return, therefore on thy mercy and grace I will depend; and God shows that it was a valid plea and prevailing, for he makes it appear both that he is God and not man and that he is his God.
    • 3. He resolves to do him good: I will surely have mercy upon him, saith the Lord, Note, God has mercy in store, rich mercy, sure mercy, suitable mercy, for all that in sincerity seek him and submit to him; and the more we are afflicted for sin the better prepared we are for the comforts of that mercy.
  • III. Gracious excitements and encouragements given to the people of God in Babylon to prepare for their return to their own land. Let them not tremble and lose their spirits; let them not trifle and lose their time; but with a firm resolution and a close application address themselves to their journey, v. 21, 22.
    • 1. They must think of nothing but of coming back to their own country, out of which they had been driven: "Turn again, O virgin of Israel! a virgin to be again espoused to thy God; turn again to these thy cities; though they are laid waste and in ruins, they are thy cities, which thy God gave thee, and therefore turn again to them.' They must be content in Babylon no longer than till they had liberty to return to Zion.
    • 2. They must return the same way that they went, that the remembrance of the sorrows which attended them, or which their fathers had told them of, in such and such places upon the road, the sight of which would, by a local memory, put them in mind of them, might make them the more thankful for their deliverance. Those that have departed from God into the bondage of sin must return by the way in which they went astray, to the duties they neglected, must do their first works.
    • 3. They must engage themselves and all that is within them in this affair: Set thy heart towards the highway; bring thy mind to it; consider thy duty, the interest, and go about it with a good-will. Note, The way from Babylon to Zion, from the bondage of sin to the glorious liberty of God's children, is a highway; it is right, it is plain, it is safe, it is well-tracked (Isa. 35:8); yet none are likely to walk in it, unless they set their hearts towards it.
    • 4. They must furnish themselves with all needful accommodations for the journey: Set thee up way-marks, and make thee high heaps or pillars; send before to have such set up in all places where there is any danger of missing the road. Let those that go first, and are best acquainted with the way, set up such directions for those that follow.
    • 5. They must compose themselves for their journey: How long will thou go about, O backsliding daughter? Let not their minds fluctuate, or be uncertain about it, but resolve upon it; let them not distract themselves with care and fear; let them not seek about to creatures for assistance, not hurry hither and thither in courting them, which had often been an instance of their backsliding from God; but let them cast themselves upon God, and then let their minds be fixed.
    • 6. They are encouraged to do this by an assurance God gives them that he would create a new thing (strange and surprising) in the earth (in that land), a woman shall compass a man. The church of God, that is weak and feeble as a woman, altogether unapt for military employments and of a timorous spirit (Isa. 54:6), shall surround, besiege, and prevail against a mighty man. The church is compared to a woman, Rev. 12:1. And, whereas we find armies compassing the camp of the saints (Rev. 20:9), now the camp of the saints shall compass them. Many good interpreters understand this new thing created in that land to be the incarnation of Christ, which God an eye to in bringing them back to that land, and which had sometimes been given them for a sign, Isa. 7:14; 9:6. A woman, the virgin Mary, enclosed in her womb the Mighty One; for so Geber, the word here used, signifies; and God is called Gibbor, the Mighty God (ch. 32:18), as also is Christ in Isa. 9:6, where his incarnation is spoken of, as it is supposed to be here. He is El-Gibbor, the mighty God. Let this assure them that God would not cast off this people, for that blessing was to be among them, Isa. 65:8.
  • IV. A comfortable prospect given them of a happy settlement in their own land again.
    • 1. They shall have an interest in the esteem and good-will of all their neighbours, who will give them a good word and put up a good prayer for them (v. 23): As yet or rather yet again (though Judah and Jerusalem have long been an astonishment and a hissing), this speech shall be used, as it was formerly, concerning the land of Judah and the cities thereof, The Lord bless you, O habitation of justice and mountain of holiness! This intimates that they shall return much reformed and every way better; and this reformation shall be so conspicuous that all about them shall take notice of it. The cities, that used to be nests of pirates, shall be habitations of justice; the mountain of Israel (so the whole land is called, Ps. 78:54), and especially Mount Zion, shall be a mountain of holiness. Observe, Justice towards men, and holiness towards God, must go together. Godliness and honesty are what God has joined, and let no man think to put them asunder, not to make one to atone for the want of the other. It is well with a people when they come out of trouble thus refined, and it is a sure presage of further happiness. And we may with great comfort pray for the blessing of God upon those houses that are habitations of justice, those cities and countries that are mountains of holiness. There the Lord will undoubtedly command the blessing.
    • 2. There shall be great plenty of all good things among them (v. 24, 25): There shall dwell in Judah itself, even in it, though it has now long lain waste, both husbandmen and shepherds, the two ancient and honourable employments of Cain and Abel, Gen. 4:2. It is comfortable dwelling in a habitation of justice and a mountain of holiness. "And the husbandmen and shepherds shall eat of the fruit of their labours; for I have satiated the weary and sorrowful soul;' that is, those that came weary from their journey, and have been long sorrowful in their captivity, shall now enjoy great plenty. This is applicable to the spiritual blessings God has in store for all true penitents, for all that are just and holy; they shall be abundantly satisfied with divine graces and comforts. In the love and favour of God the weary soul shall find rest and the sorrowful soul joy.
  • V. The prophet tells us what pleasure the discovery of this brought to his mind, v. 26. The foresights God had given him sometimes of the calamities of Judah and Jerusalem were exceedingly painful to him (as ch. 4:19), but these views were pleasant ones, though at a distance. "Upon this I awaked, overcome with joy, which burst the fetters of sleep; and I reflected upon my dream, and it was such as had made my sleep sweet to me; I was refreshed, as men are with quiet sleep.' Those may sleep sweetly that lie down and rise up in the favour of God and in communion with him. Nor is any prospect in this world more pleasing to good men, and good ministers, than that of the flourishing state of the church of God. What can we see with more satisfaction than the good of Jerusalem, all the days of our life, and peace upon Israel?

Jer 31:27-34

The prophet, having found his sleep sweet, made so by the revelations of divine grace, sets himself to sleep again, in hopes of further discoveries, and is not disappointed; for it is here further promised,

  • I. That the people of God shall become both numerous and prosperous. Israel and Judah shall be replenished both with men and cattle, as if they were sown with the seed of both, v. 27. They shall increase and multiply like a field sown with corn; and this is the product of God's blessing (v. 23), for whom God blessed, to them he said, Be fruitful. This should be a type of the wonderful increase of the gospel-church. God will build them, and plant them, v. 28. He will watch over them to do them good; no opportunity shall be lost that may further their prosperity. Every thing for a long time had turned so much against them, and all occurrences did so transpire to ruin them, that it seemed as if God had watched over them to pluck up and to throw down; but now every thing that falls out shall happily fall in to strengthen and advance their interests. God will be as ready to comfort those that repent of their sins, and are humbled for them, as he is to punish those that continue in love with their sins, and are hardened in them.
  • II. That they shall be reckoned with no further for the sins of their fathers (v. 29, 30),: They shall say no more (they shall have no more occasion to say) that God visits the iniquity of the parents upon the children, which God had done in the captivity, for the sins of their ancestors came into the account against them, particularly those of Manasseh: this they had complained of as a hardship. Other scriptures justify God in this method of proceeding, and our Saviour tells the wicked Jews in his days that they should smart for their fathers' sins, because they persisted in them, Mt. 23:35, 36. But it is here promised that this severe dispensation with them should now be brought to an end, that God would proceed no further in his controversy with them for their fathers' sins, but remember for them his covenant with their fathers and do them good according to that covenant: They shall no more complain, as they have done, that the fathers have eaten sour grapes and the children's teeth are set on edge (which speaks something of an absurdity, and is an invidious reflection upon God's proceedings), but every one shall die for his own iniquity still; though God will cease to punish them in their national capacity, yet he will still reckon with particular persons that provoke him. Note, Public salvations will give no impunity, no security, to private sinners: still every man that eats the sour grapes shall have his teeth set on edge. Note, Those that eat forbidden fruit, how tempting soever it looks, will find it a sour grape, and it will set their teeth on edge; sooner or later they will feel from it and reflect upon it with bitterness. There is as direct a tendency in sin to make a man uneasy as there is in sour grapes to set the teeth on edge.
  • III. That God will renew his covenant with them, so that all these blessings they shall have, not by providence only, but by promise, and thereby they shall be both sweetened and secured. But this covenant refers to gospel times, the latter days that shall come; for of gospel grace the apostle understands it (Heb. 8:8, 9, etc.), where this whole passage is quoted as a summary of the covenant of grace made with believers in Jesus Christ. Observe,
    • 1. Who the persons are with whom this covenant is made-with the house of Israel and Judah, with the gospel church, the Israel of God on which peace shall be (Gal. 6:16), with the spiritual seed of believing Abraham and praying Jacob. Judah and Israel had been two separate kingdoms, but were united after their return, in the joint favours God bestowed upon them; so Jews and Gentiles were in the gospel church and covenant.
    • 2. What is the nature of this covenant in general: it is a new covenant and not according to the covenant made with them when they came out of Egypt; not as if that made with them at Mount Sinai were a covenant of nature and innocency, such as was made with Adam in the day he was created; no, that was, for substance, a covenant of grace, but it was a dark dispensation of that covenant in comparison with this in gospel times. Sinners were saved by that covenant upon their repentance, and faith in a Messiah to come, whose blood, confirming that covenant, was typified by that of the legal sacrifices, Ex. 24:7, 8. Yet this may upon many accounts be called new, in comparison with that; the ordinances and promises are more spiritual and heavenly, and the discoveries much more clear. That covenant God made with them when he took them by the hand, as they had been blind, or lame, or weak, to lead them out of the land of Egypt, which covenant they broke. Observe, It was God that made this covenant, but it was the people that broke it; for our salvation is of God, but our sin and ruin are of ourselves. It was an aggravation of their breach of it that God was a husband to them, that he had espoused them to himself; it was a marriage-covenant that was between him and them, which they broke by idolatry, that spiritual adultery. It is a great aggravation of our treacherous departures from God that he has been a husband to us, a loving, tender, careful husband, faithful to us, and yet we false to him.
    • 3. What are the particular articles of his covenant. They all contain spiritual blessings; not, "I will give them the land of Canaan and a numerous issue,' but, "I will give them pardon, and peace, and grace, good heads and good hearts.' He promises,
      • (1.) That he will incline them to their duty; I will put my law in their inward part and write it in their heart; not, I will give them a new law (as Mr. Gataker well observes), for Christ came not to destroy the law, but to fulfil it; but the law shall be written in their hearts by the finger of the Spirit as formerly it was written in the tables of stone. God writes his law in the hearts of all believers, makes it ready and familiar to them, at hand when they have occasion to use it, as that which is written in the heart, Prov. 3:3. He makes them in care to observe it, for that which we are solicitous about is said to lie near our hearts. He works in them a disposition to obedience, a conformity of thought and affection to the rules of the divine law, as that of the copy to the original. This is here promised, and ought to be prayed for, that our duty may be done conscientiously and with delight.
      • (2.) That he will take them into relation to himself: I will be their God, a God all-sufficient to them, and they shall be my people, a loyal obedient people to me. God's being to us a God is the summary of all happiness; heaven itself is no more, Heb. 11:16; Rev. 21:3. Our being to him a people may be taken either as the condition on our part (those and those only shall have God to be to them a God that are truly willing to engage themselves to be to him a people) or as a further branch of the promise that God will by his grace make us his people, a willing people, in the day of his power; and, whoever are his people, it is his grace that makes them so.
      • (3.) That there shall be an abundance of the knowledge of God among all sorts of people, and this will have an influence upon all good: for those that rightly know God's name will seek him, and serve him, and put their trust in him (v. 34): All shall know me; all shall be welcome to the knowledge of God and shall have the means of that knowledge; his ways shall be known upon earth, whereas, for many ages, in Judah only was God known. Many more shall know God than did in the Old Testament times, which among the Gentiles were times of ignorance, the true God being to them an unknown God. The things of God shall in gospel times be made more plain and intelligible, and level to the capacities of the meanest, than they were while Moses had a veil upon his face. There shall be such a general knowledge of God that there shall not be so much need as had formerly been of teaching. Some take it as a hyperbolical expression (and the dulness of the Jews needed such expressions to awaken them), designed only to show that the knowledge of God in gospel times should vastly exceed that knowledge of him which they had under the law. Or perhaps it intimates that in gospel times there shall be such great plenty of public preaching, statedly and constantly, by men authorized and appointed to preach the word in season and out of season, much beyond what was under the law, that there shall be less need than there was then of fraternal teaching, by a neighbour and a brother. The priests preached but now and then, and in the temple, and to a few in comparison; but now all shall or may know God by frequenting the assemblies of Christians, wherein, through all parts of the church, the good knowledge of God shall be taught. Some give this sense of it (Mr. Gataker mentions it), That many shall have such clearness of understanding in the things of God that they may seem rather to have been taught by some immediate irradiation than by any means of instruction. In short, the things of God shall by the gospel of Christ be brought to a clearer light than ever (2 Tim. 1:10), and the people of God shall by the grace of Christ be brought to a clearer sight of those things than ever, Eph. 1:17, 18.
      • (4.) That, in order to all these blessings, sin shall be pardoned. This is made the reason of all the rest: For I will forgive their iniquity, will not impute that to them, nor deal with them according to the desert of that, will forgive and forget: I will remember their sin no more. It is sin that keeps good things from us, that stops the current of God's favours; let sin betaken away by pardoning mercy, and the obstruction is removed, and divine grace runs down like a river, like a mighty stream.

Jer 31:35-40

Glorious things have been spoken in the foregoing verses concerning the gospel church, which that epocha of the Jewish church that was to commence at the return from captivity would at length terminate in, and which all those promises were to have their full accomplishment in. But may we depend upon these promises? Yes, we have here a ratification of them, and the utmost assurance imaginable given of the perpetuity of the blessings contained in them. The great thing here secured to us is that while the world stands God will have a church in it, which, though sometimes it may be brought very low, shall yet be raised again, and its interests re-established; it is built upon a rock, and the gates of hell shall not prevail against it. Now here are two things offered for the confirmation of our faith in this matter-the building of the world and the rebuilding of Jerusalem.

  • I. The building of the world, and the firmness and lastingness of that building, are evidences of the power and faithfulness of that God who has undertaken the establishment of his church. He that built all things at first is God (Heb. 3:4), and the same is he that makes all things now. The constancy of the glories of the kingdom of nature may encourage us to depend upon the divine promise for the continuance of the glories of the kingdom of grace, for this is as the waters of Noah, Isa. 54:9. Let us observe here,
    • 1. The glories of the kingdom of nature, and infer thence how happy those are that have this God, the God of nature, to be their God for ever and ever. Take notice,
      • (1.) Of the steady and regular motion of the heavenly bodies, which God is the first mover and supreme director of: He gives the sun for a light by day (v. 35), not only made it at first to be so, but still gives it to be so; for the light and heat, and all the influences of the sun, continually depend upon its great Creator. He gives the ordinances of the moon and stars for a light by night; their motions are called ordinances both because they are regular and by rule and because they are determined and under rule. See Job 38:31-33.
      • (2.) Take notice of the government of the sea, and the check that is given to its proud billows: The Lord of hosts divides the sea, or (as some read it) settles the sea, when the waves thereof roar (divide et impera-divide and rule); when it is most tossed God keeps it within compass (Jer. 5:22), and soon quiets it and makes it calm again. The power of God is to be magnified by us, not only in maintaining the regular motions of the heavens, but in controlling the irregular motions of the seas.
      • (3.) Take notice of the vastness of the heavens and the unmeasurable extent of the firmament; he must needs be a great God who manages such a great world as this is; the heavens above cannot be measured (v. 37), and yet God fills them.
      • (4.) Take notice of the mysteriousness even of that part of the creation in which our lot is cast and which we are most conversant with. The foundations of the earth cannot be searched out beneath, for the Creator hangs the earth upon nothing (Job 26:7), and we know not how the foundations thereof are fastened, Job 38:6.
      • (5.) Take notice of the immovable stedfastness of all these (v. 36): These ordinances cannot depart from before God; he has all the hosts of heaven and earth continually under his eye and all the motions of both; he has established them, and they abide, abide according to his ordinance, for all are his servants, Ps. 119:90, 91. The heavens are often clouded, and the sun and moon often eclipsed, the earth may quake and the sea be tossed, but they all keep their place, are moved, but not removed. Herein we must acknowledge the power, goodness, and faithfulness of the Creator.
    • 2. The securities of the kingdom of grace inferred hence: we may be confident of this very thing that the seed of Israel shall not cease from being a nation, for the spiritual Israel, the gospel church, shall be a holy nation, a peculiar people, 1 Pt. 2:9. When Israel according to the flesh is no longer a nation the children of the promise are counted for the seed (Rom. 9:8) and God will not cast off all the seed of Israel, no, not for all that they have done, though they have done very wickedly, v. 37. He justly might cast them off, but he will not. Though he cast them out from their land, and cast them down for a time, yet he will not cast them off. Some of them he casts off, but not all; to this the apostle seems to refer (Rom. 11:1), Hath God cast away his people? God forbid that we should think so! For (v. 5) at this time there is a remnant, enough to save the credit of the promise that God will not cast off all the seed of Israel, though many among them throw away themselves by unbelief. Now we may be assisted in the belief of this by considering,
      • (1.) That the God that has undertaken the preservation of the church is a God of almighty power, who upholds all things by his almighty word. Our help stands in his name who made heaven and earth, and therefore can do any thing.
      • (2.) That God would not take all this care of the world but that he designs to have some glory to himself out of it; and how shall he have it but by securing to himself a church in it, a people that shall be to him for a name and a praise?
      • (3.) That if the order of the creation therefore continues firm because it was well-fixed at first, and is not altered because it needs no alteration, the method of grace shall for the same reason continue invariable, as it was a first well settled.
      • (4.) That he who has promised to preserve a church for himself has approved himself faithful to the word which he has spoken concerning the stability of the world. He that is true to his covenant with Noah and his sons, because he established it for an everlasting covenant (Gen. 9:9, 16), will not, we may be sure, be false to his covenant with Abraham and his seed, his spiritual seed, for that also is an everlasting covenant. Even that which they have done amiss, though they have done much, shall not prevail to defeat the gracious intentions of the covenant. See Ps. 89:30, etc.
  • II. The rebuilding of Jerusalem which was now in ruins, and the enlargement and establishment of that, shall be an earnest of these great things that God will do for the gospel church, the heavenly Jerusalem, v. 38-40. The days will come, though they may be long in coming, when,
    • 1. Jerusalem shall be entirely built again, as large as ever it was; the dimensions are here exactly described by the places through which the circumference passed, and no doubt the wall which Nehemiah built, and which, the more punctually to fulfil the prophecy, began about the tower of Hananeel, here mentioned (Neh. 3:1), enclosed as much ground as is here intended, though we cannot certainly determine the places here called the gate of the corner, the hill Gareb, etc.
    • 2. When built it shall be consecrated to God and to his service. It shall be built to the Lord (v. 38), and even the suburbs and fields adjacent shall be holy unto the Lord. It shall not be polluted with idols as formerly, but God shall be praised and honoured there; the whole city shall be as it were one temple, one holy place, as the new Jerusalem is, which therefore has no temple, because it is all temple.
    • 3. Being thus built by virtue of the promise of God, it shall not be plucked up, nor thrown down, any more for ever; that is, it shall continue very long, the time of the new city from the return to its last destruction being fully as long as that of the old from David to the captivity. But this promise was to have its full accomplishment in the gospel church, which, as it is the spiritual Israel, and therefore God will not cast it off, so it is the holy city, and therefore all the powers of men shall not pluck it up, nor throw it down. It may lie waste for a time, as Jerusalem did, but shall recover itself, shall weather the storm and gain its point, and the gates of hell shall not prevail against it.