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Commentary on Jeremiah 31 verses 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, Jer 31:10. 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, Jer 31:11. 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, Jer 31:12, Jer 31:13. 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, Ezr 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 (Jer 31:13) 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, Zac 8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Psa 126:5, Psa 126:6. 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 (Jer 31:14): 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, Jer 31:15-17. Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (Jer 31:15): 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, Jer 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 Sa1 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 (Mat 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, Jer 31:16, Jer 31:17. 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 (Jer 31:16); they shall come again to their own border," Jer 31:17. 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.
(Verse 10 and following) Hear the word of the Lord, O nations, and proclaim it in distant islands, and say: He who scattered Israel will gather him and will watch over him as a shepherd does his flock. For the Lord has redeemed Jacob and delivered him from the hand of the stronger (or the hand of the more powerful). And they will come and praise on Mount Zion, and they will gather to the good things of the Lord, abundant with grain, wine, oil, and the offspring of cattle and sheep. And their soul shall be like a well-watered garden (or like a fruitful tree), and they shall never hunger again. Then the virgin shall rejoice in the dance (or the virgins) and the young men and the old men together, and I will turn their mourning into joy, and I will comfort them and make them rejoice from their sorrow. And I will make the souls of the priests drunk with fatness (or the sons of Levi), and my people shall be satisfied with my goodness, says the Lord. Clearly the calling of the nations is shown, with the Scripture saying: Hear the word of the Lord, O nations, and declare it on the islands far away, and say. What do the islands that are far away announce? It is the Lord, who dispersed Israel, who will gather them together. Therefore, it was not by the power of their enemies that they were scattered, but by the will of the Lord. And He will guard them as a shepherd guards his flock. For a good shepherd lays down his life for his sheep (John 10). Because the Lord has redeemed Jacob with the price of His own blood and has liberated him from the hand of the more powerful or stronger one. By these things are shown the stronger opposing powers of the nature of human frailty. And as far as strength is concerned, they are stronger by nature, but we are stronger by faith, if indeed we deserve to be freed from him who can bind the strong and plunder his house. And they will come, he says, without a doubt, that when freed from the hand of the powerful, they will praise their liberator on Mount Zion, that is, in the Church, and they will gather to the good things of the Lord, the abundance of all things, which is felt not in the fruits and food of this flesh, but in the variety of virtues. He said, 'With wheat, and wine, and oil, from which the bread of the Lord is made, and the type of His blood is filled, and the blessing of sanctification is shown, as the Scripture says: 'God, your God, has anointed you with the oil of gladness above your companions' (Psalm 45:8). And with the offspring of livestock, which are simple in the Church, and with cattle, which are horned, they drive away adversaries. But so that we may know that these blessings pertain not to the body, but to the soul, it follows: 'Their soul will be like a well-watered garden, or like a fruitful tree, which is planted by the flowing waters, and the Lord's paradise in delights' (Psalm 1). And furthermore, he says, you shall not hunger. In no way will you be hungry, of which it is written: Blessed are those who hunger and thirst for righteousness (Matthew 5:6); but that which is changed by satiety, and excludes the scarcity of all things. Then the virgin will rejoice in the choir, of whom the Apostle writes: For I have betrothed you to one husband to present a chaste virgin to Christ (2 Corinthians 11:2). And to the young men, to whom John speaks: I write to you, young men, because you have overcome the evil one; and to the elders, to whom he testifies in mystical language: I write to you, fathers, because you have known him who is from the beginning (1 John 2:14). And, he says, I will turn their mourning into joy, so that the cross that had terrified them may bring joy through the resurrection. And I will console them and make them glad from their sorrow, according to what the Lord says: Blessed are those who mourn, for they will be comforted. And I will gladden the souls of the Priests, who have knowledge of God, from whose mouths they seek the law of the Lord, those who believe in Him, of whom the Prophet sings: You are a priest forever according to the order of Melchizedek (Psalm 110:4). But what follows according to the Septuagint: Of the sons of Levi, it is not found in Hebrew. And it is clear that it is not said of those priests who are sons of Levi, but of those in whose type Melchizedek preceded. And the drunkenness of the priests is also proven in the Apostles, when they were fervent in faith and were said to be full of must (Acts 2). Hence, the place in which the Lord was apprehended is called Gethsemane (Matthew 26:36), which in our language means the valley of fatness. And when the priests, who are rich with the teachings of the Lord, have been intoxicated at the feast, they will say to Joseph: How splendid is your intoxicating cup (Gen. 43 and 44)! Then this promise of the Lord will also be fulfilled: And my people will be filled with my blessings (Ps. 22:5). All these things are now given in part, but then they will be given in full, when we see face to face, and our humble bodies will be transformed into the glory of resurrection.
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SUMMARY
Jeremiah 31:11 stands as a profound declaration of God's unwavering commitment to His covenant people, Israel (Jacob), promising their ultimate liberation from overwhelming oppression. This verse encapsulates the divine initiative in redemption, asserting that the LORD Himself has acted and will continue to act decisively to deliver His chosen ones from forces far superior to their own strength. It serves as a beacon of hope within the "Book of Comfort," assuring a future of restoration and freedom for a people facing the despair of exile, rooted in God's sovereign power and covenant faithfulness.
CONTEXT
Literary Context: Jeremiah 31:11 is strategically placed within the "Book of Comfort" (chapters 30-33), a pivotal section of Jeremiah's prophecy that marks a dramatic shift from pronouncements of impending judgment and exile to glorious messages of hope, restoration, and a renewed covenant. This particular verse immediately precedes the foundational prophecy of the New Covenant, establishing the theological groundwork for God's enduring faithfulness and His future work of restoration. By reaffirming God's past and future acts of deliverance, it sets the stage for the profound promise of a transformed relationship between God and His people, where the law will be written not on tablets of stone but on their hearts, as described in Jeremiah 31:33. The emphasis on God's redemptive power in verse 11 underscores the certainty of the New Covenant's establishment, as it is rooted in His immutable character and infinite capability.
Historical & Cultural Context: The prophecies of Jeremiah were delivered during a tumultuous and agonizing period in Judah's history, leading up to and encompassing the Babylonian exile. The phrase "him that was stronger than he" primarily refers to the formidable Neo-Babylonian Empire, which had risen to become the dominant superpower of the ancient Near East. This empire had militarily, economically, and politically overwhelmed the small kingdom of Judah, culminating in the destruction of Jerusalem and its sacred Temple, and the forced deportation of a significant portion of its population to Babylon. The people of Judah were plunged into profound despair, feeling abandoned by their God and utterly helpless against their seemingly invincible oppressors. In this context of national catastrophe and spiritual despondency, the prophetic declaration that the LORD had "redeemed Jacob" and "ransomed him" was not a statement about a past event, but a powerful assurance of future deliverance. It drew upon Israel's foundational historical memory of God's miraculous redemption from Egyptian bondage, as vividly recounted in Exodus 14, to instill hope for a new, equally miraculous liberation.
Key Themes: Jeremiah 31:11 powerfully articulates several core theological themes that resonate throughout the book of Jeremiah and the broader biblical narrative. Firstly, it highlights Divine Redemption and Sovereignty, emphasizing that Israel's deliverance is solely the work of the LORD, not dependent on human strength, military might, or political maneuvering. This theme is central to Israel's identity, rooted in their miraculous liberation from Egyptian bondage (e.g., Deuteronomy 7:8). Secondly, the verse underscores God's Unrivaled Strength and Faithfulness, contrasting the overwhelming power of the oppressor with the even greater, unfathomable power of Yahweh. This provides immense comfort and hope to the exiles, assuring them that no earthly power, however formidable, can ultimately thwart God's redemptive purposes for His chosen people. Finally, the verse is saturated with Hope and Restoration, serving as a prophetic promise that despite the current desolation and captivity, God remembers His covenant promises and will act decisively to bring His people back to their land and restore their fortunes, a recurring motif throughout the "Book of Comfort" and other prophetic books like Isaiah 43.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 31:11 employs several potent literary devices to convey its powerful message of divine liberation. The most prominent is Parallelism, specifically synonymous parallelism, where the phrases "redeemed Jacob" and "ransomed him" convey the same core idea of liberation. This repetition not only adds emphasis and poetic rhythm to the declaration but also reinforces the certainty and completeness of God's saving act. Metonymy is clearly evident in the phrase "from the hand of him that was stronger than he," where "hand" stands in for the power, control, and oppressive force of the enemy. This vivid imagery helps the audience visualize the enemy's crushing grip. Furthermore, there is a subtle but effective use of Hyperbole in "stronger than he," which, while literally true of Babylon's military might, also serves to underscore the seemingly insurmountable odds against Israel, thereby magnifying the greatness of God's redemptive power beyond human comprehension. The verse also functions as a Prophetic Declaration, stating a future event with the certainty of a past accomplishment, providing immense and undeniable hope to a despairing people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 31:11 is a profound theological statement on God's character as the ultimate Redeemer. It reveals a God who actively intervenes in human history to liberate His people from bondage, not because of their merit or strength, but because of His covenant faithfulness and sovereign power. The dual emphasis on "redeemed" and "ransomed" underscores both the general act of liberation and the specific, intimate role of a kinsman-redeemer (goel), portraying God as personally invested in the well-being and freedom of His "family," Israel. This divine act of overcoming a "stronger" foe prefigures God's ultimate victory over the powers of sin and death, which are far stronger than any human being. The verse assures believers that no power, no matter how formidable or oppressive, can ultimately thwart God's redemptive plan for those He has chosen and called His own.
REFLECTION AND APPLICATION
Jeremiah 31:11 offers profound spiritual encouragement for believers navigating their own struggles and challenges in life. Just as the LORD delivered Jacob from the overwhelming might of Babylon, He remains the same omnipotent God who is capable of delivering us from any spiritual bondage, emotional distress, or seemingly insurmountable circumstance that feels "stronger than we." This verse reminds us that our hope and ultimate deliverance are not found in our own strength, wisdom, or resources, but solely in God's mighty hand and His unwavering faithfulness to His promises. It calls us to trust in His sovereign power, even when our situation seems utterly hopeless, knowing that He has already accomplished the greatest redemption through Christ. We are invited to rest in the assurance that the God who redeemed Jacob will also redeem, sustain, and ultimately bring to completion His work in our lives, freeing us from the grip of anything that seeks to enslave us, whether it be fear, addiction, despair, or the schemes of the enemy. Our confidence is in His finished work and His ongoing power.
Questions for Reflection
FAQ
What is the significance of "Jacob" in this verse?
Answer: "Jacob" here is a synecdoche, representing the entire nation of Israel, God's covenant people. It refers to the descendants of the patriarch Jacob, whose name was later changed to Israel after his wrestling with God, as recounted in Genesis 32:28. In the context of Jeremiah, it specifically refers to the exiles from both the northern kingdom (Israel) and the southern kingdom (Judah) who were taken captive by foreign powers, particularly Babylon. The use of "Jacob" emphasizes God's enduring covenant relationship with His chosen people, recalling their foundational history and His promises to their ancestor, as seen in Genesis 28:13-15.
How does God "redeem" and "ransom" His people?
Answer: God "redeems" and "ransoms" His people through various acts of divine intervention and liberation. In the Old Testament, this primarily referred to His powerful acts of delivering Israel from slavery (e.g., from Egypt in Exodus 12) and from foreign oppression (like the Babylonian exile described in Jeremiah). These acts demonstrate His sovereign power and His covenant faithfulness. The terms imply a cost or a strong intervention to reclaim what is His. The ultimate fulfillment of this redemption and ransom is found in the New Testament through the person and work of Jesus Christ, who paid the ultimate price for humanity's freedom from sin and death, as highlighted in 1 Peter 1:18-19.
Who is "him that was stronger than he" in this context?
Answer: In the immediate historical context of Jeremiah's prophecy, "him that was stronger than he" refers to the Neo-Babylonian Empire. Babylon was the dominant world power at the time, having conquered Judah and taken its people into exile. Its military might and political influence were far superior to that of the small kingdom of Judah, making any human resistance or escape impossible. This phrase underscores the overwhelming nature of the enemy and, by contrast, magnificently highlights the extraordinary power and faithfulness of the LORD, who alone could deliver His people from such a formidable foe, as seen in the eventual fall of Babylon to the Persians, described in Daniel 5.
CHRIST-CENTERED FULFILLMENT
Jeremiah 31:11 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the immediate context speaks of Israel's physical deliverance from Babylonian captivity, the spiritual principle of God redeeming His people from a "stronger" foe points directly to Christ's decisive victory over sin, death, and the devil. Humanity, enslaved by sin and held captive by spiritual forces far "stronger than he" (Ephesians 6:12), was utterly incapable of self-redemption or self-liberation. It was the LORD, in the person of Jesus Christ, who came as the ultimate Kinsman-Redeemer (the goel), paying the ultimate ransom with His own precious blood on the cross (1 Peter 1:18-19). Through His atoning sacrifice, Christ "redeemed" us from the curse of the law and "ransomed" us from the dominion of darkness, transferring us into the kingdom of His beloved Son (Colossians 1:13-14). Thus, the prophecy of Jeremiah 31:11 not only assured ancient Israel of physical liberation but also powerfully foreshadowed the spiritual and eternal liberation offered to all who believe in the Lamb of God, who takes away the sin of the world (John 1:29).