TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 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, 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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(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 31:14 is a profound declaration of God's unwavering commitment to His people, promising an era of abundant provision and deep satisfaction following a period of judgment and exile. It specifically highlights the divine intention to "satiate the soul of the priests with fatness" and ensure "my people shall be satisfied with my goodness," underscoring a comprehensive restoration that encompasses both spiritual leadership and the entire community, leading to complete contentment rooted in God's benevolent character and overflowing grace, a testament to His enduring covenant faithfulness.
Context
Literary Context
Jeremiah 31:14 is strategically placed within the "Book of Consolation" (Jeremiah 30-33), a section that marks a significant shift in Jeremiah's prophecy from pronouncements of impending judgment and exile to a glorious vision of future restoration for both Israel and Judah. This verse builds upon the preceding promises of a joyful return from captivity, where God pledges to gather His scattered remnant and bring them back to their land with singing and gladness, as depicted in Jeremiah 31:7-9. The verses immediately prior to verse 14 (e.g., Jeremiah 31:12-13) portray God as a tender shepherd providing comfort, refreshment, and abundance, likening His people to a well-watered garden. The promise of satiety for the priests and satisfaction for the people in verse 14 serves as a powerful culmination of this restorative vision, illustrating the comprehensive nature of God's work, which extends to both the spiritual leaders and the general populace, ensuring a state of complete well-being and flourishing.
Historical & Cultural Context
The prophecies of Jeremiah were delivered during one of the most tumultuous periods in Judah's history, leading up to and including the devastating Babylonian exile (605-539 BC). The people endured severe hardship, displacement, and profound spiritual and physical desolation due to their persistent unfaithfulness to God's covenant. Priests, in particular, were traditionally dependent on the tithes and offerings of the people for their sustenance, as outlined in the Mosaic Law (e.g., Numbers 18:21-24). In times of national decline, spiritual apostasy, and economic collapse, their provision would have been meager, leading to destitution and a diminished capacity for ministry. The promise of "fatness" for the priests and "goodness" for the people directly addresses this historical reality of scarcity and suffering. Culturally, "fatness" (Hebrew: deshen) was a potent symbol of prosperity, fertility, health, and the choicest parts of sacrifices offered to God (e.g., Leviticus 3:16). This promise, therefore, looks forward to a time when the covenant relationship would be fully restored, reversing the curses of disobedience outlined in Deuteronomy 28 and ushering in an era where God's blessings would flow unhindered, ensuring both material abundance and spiritual vitality.
Key Themes
Jeremiah 31:14 powerfully contributes to several overarching themes within the "Book of Consolation" and the broader prophetic message of Jeremiah. Foremost is the theme of Divine Restoration and Covenant Faithfulness. Despite Israel's persistent rebellion and the resulting judgment, God demonstrates His unwavering commitment to His covenant promises, pledging to restore them to their land and bless them abundantly, as seen in Jeremiah 30:3. Another crucial theme is Abundant Provision and Holistic Well-being. The vivid imagery of "satiating" and "satisfying" speaks to a complete fulfillment of needs, encompassing both material prosperity ("fatness") and profound spiritual contentment ("goodness"). This holistic provision stands in stark contrast to the emptiness and spiritual drought experienced through idolatry and disobedience, which Jeremiah often lamented (compare with Jeremiah 2:13). Finally, the verse subtly foreshadows the New Covenant, introduced later in Jeremiah 31:31-34. This future covenant would establish a deeper, more intimate relationship between God and His people, where His law would be written on their hearts, leading to an enduring and profound satisfaction found in His presence and direct knowledge of Him.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to slake the thirst" or "to fill to satisfaction." It often implies an abundant drenching or watering, suggesting a deep, refreshing, and complete fulfillment that goes beyond mere sufficiency. When applied to the "soul," it conveys a profound spiritual and emotional contentment, signifying the removal of all inner longing, emptiness, or dryness, replaced by an overflowing sense of well-being.
Meaning "the fat" or "fatness," abstractly referring to abundance. It was also specifically used for the fatty ashes of sacrifices, which symbolized the choicest, richest parts offered to God. In this context, "fatness" signifies not just material prosperity or ample provision, but also a state of thriving, flourishing, and receiving the very best of God's blessings, encompassing both physical and spiritual richness.
Meaning "good (as a noun)," encompassing a wide range of positive attributes such as beauty, gladness, welfare, and prosperity. When referring to God's "goodness," it speaks of His inherent benevolent nature and the manifold blessings that flow from His character. It implies a deep, intrinsic quality that brings joy, well-being, and ultimate satisfaction to those who experience it, a holistic flourishing rooted in divine favor.
Verse Breakdown
"And I will satiate the soul of the priests with fatness"
This clause highlights God's specific and generous promise to the priestly class. The "soul" (Hebrew: nephesh, H5315) here refers to the entire being of the priests—their vitality, desires, inner person, and very life force. To "satiate" their soul with "fatness" means God will provide for them so abundantly that their deepest needs and desires are completely filled, both physically (through ample sustenance and resources for ministry) and spiritually (through renewed vitality, joy, and purpose in their service). This divine provision ensures that the spiritual leaders of the nation are well-resourced, flourishing, and capable of faithfully carrying out their duties, which is vital for the spiritual health and well-being of the entire community.
"and my people shall be satisfied with my goodness"
This second clause extends the promise of overflowing abundance and contentment to the entire nation, "my people" (Hebrew: ʻam, H5971). The verb "satisfied" (Hebrew: sâbaʻ, H7646) means to be filled to satisfaction, to have enough, or to be completely full. This goes beyond mere physical provision; it speaks to being filled with God's "goodness" (Hebrew: ṭûwb, H2898). This implies that their ultimate and profound contentment will come directly from God's benevolent character, His gracious actions, and His intimate presence, providing a lasting and deep fulfillment that no worldly pursuit or earthly blessing could ever offer.
"saith the LORD"
This concluding phrase, using the authoritative prophetic formula "saith the LORD" (Hebrew: nᵉʼum Yᵉhôvâh, H5002, H3068), serves as a divine authentication of the preceding promises. It emphasizes that this is not a human wish, a hopeful projection, or a mere possibility, but a certain and immutable declaration directly from the sovereign God, Yahweh (H3068), who is self-existent, eternal, and utterly faithful to His word. This reinforces the absolute reliability and certainty of the promises of restoration, abundance, and profound satisfaction.
Literary Devices
Jeremiah 31:14 is rich with powerful literary devices that enhance its meaning and impact. Parallelism is prominently featured in the two main clauses: "I will satiate the soul of the priests with fatness" and "my people shall be satisfied with my goodness." This creates a rhythmic balance and emphasizes the comprehensive nature of God's blessing, extending His abundant provision from the spiritual leadership to the entire populace. The verbs "satiate" and "satisfied," and the nouns "fatness" and "goodness," function as complementary pairs, reinforcing the overarching theme of abundant provision and deep contentment. Symbolism is powerfully present in "fatness" (deshen), which transcends mere physical sustenance to represent prosperity, richness, fertility, and the choicest blessings, often associated with the health of the land and the thriving of the community. The "soul" (nephesh) serves as a Synecdoche, representing the entire person, highlighting that the promised satisfaction is not superficial but profoundly internal, holistic, and all-encompassing. Finally, the concluding phrase "saith the LORD" (nᵉʼum Yᵉhôvâh) functions as an Attestation or Divine Oracle Formula, lending ultimate authority, certainty, and divine origin to the promise, guaranteeing its fulfillment by the sovereign God.
Theological and Thematic Connections
Jeremiah 31:14 stands as a profound theological statement on God's character as a benevolent Provider and His unwavering covenant faithfulness. It reveals that God's ultimate desire for His people is not mere survival but abundant life and deep, holistic satisfaction, rooted in His very being. This promise of overflowing "fatness" and "goodness" for both priests and people underscores the comprehensive nature of God's restoration, addressing physical needs, spiritual vitality, emotional well-being, and vocational flourishing. It teaches that true and lasting contentment is found not in worldly accumulation or self-reliance but in the unfailing goodness of the Lord, a theme echoed throughout Scripture. This divine provision is a testament to God's enduring love and steadfast commitment, even in the face of human unfaithfulness, demonstrating His resolve to bring about ultimate blessing, joy, and profound satisfaction for those He calls His own.
Reflection and Application
Jeremiah 31:14 offers timeless encouragement and profound insights for believers today, reminding us that our God is a God of superabundant provision who delights in satisfying the deepest longings of His people. In a world that constantly promises satisfaction through fleeting pleasures, material possessions, or personal achievements, this verse powerfully redirects our gaze to the true, inexhaustible source of contentment: God's inherent goodness and unfailing provision. For those called to ministry and spiritual leadership, it serves as a comforting assurance that God Himself will sustain and "satiate" their souls, enabling them to serve from a place of spiritual fullness, vitality, and joy, rather than depletion or burnout. For all believers, it cultivates a posture of hopeful expectation and deep trust in God's unfailing care, knowing that He desires to fill us with His blessings—spiritual, emotional, and even physical—far beyond what we could ask or imagine. It calls us to actively seek our satisfaction in Him, confident that even amidst scarcity, hardship, or spiritual dryness, God's restorative work is always underway, leading us to a place of lasting joy, profound peace, and complete satisfaction in Him alone.
Questions for Reflection
FAQ
Does "fatness" in this verse refer only to material wealth?
While "fatness" (Hebrew: deshen, H1880) can certainly include material prosperity and abundant resources, its meaning in biblical context, especially when applied to the "soul" (Hebrew: nephesh, H5315) and paired with "goodness" (Hebrew: ṭûwb, H2898), extends far beyond mere physical wealth. It symbolizes the choicest blessings, rich provision, and a holistic state of thriving and flourishing. For the priests, it would have meant ample provision for their sustenance and ministry, but also spiritual vitality, honor, and joy in their service. For the people, it signifies not just enough food, but a rich, full life marked by God's favor and presence, encompassing spiritual, emotional, and physical well-being. This aligns with God's desire for His people to experience abundant life, as expressed by Jesus in John 10:10.
How does this Old Testament promise apply to Christians today, given the New Covenant?
This Old Testament promise applies powerfully and profoundly to Christians today through the lens of the New Covenant, which Jeremiah himself prophesies later in Jeremiah 31:31-34. While the immediate context was Israel's physical return from exile and restoration, the underlying principles of God's character—His desire to provide, satisfy, and restore—remain eternally true and are magnified in Christ. Under the New Covenant, believers are spiritual Israel, adopted into God's family (see Romans 9:6-8). Our ultimate "fatness" and "goodness" are found in Jesus Christ, who is our spiritual sustenance and the source of all true satisfaction. The Holy Spirit indwells us, providing spiritual "fatness" (richness) and enabling us to experience God's "goodness" in a profound, personal, and ever-increasing way. This verse assures us that God continues to provide for His people, both materially and spiritually, through Christ and the Spirit, leading to a deep and lasting contentment that transcends all earthly circumstances and fulfills the deepest longings of our souls.
Christ-Centered Fulfillment
Jeremiah 31:14 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who is the very embodiment of God's "goodness" and the inexhaustible source of all true "fatness" for our souls. While the immediate prophecy concerned the physical restoration of Israel, its spiritual essence points directly to the New Covenant established through Christ's sacrificial death and resurrection. Jesus Himself declared, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John 6:35). He is the living water that truly "satiates" the soul, offering a satisfaction that the world cannot provide (see John 4:14). Through His atoning work on the cross, Christ became the ultimate sacrifice, providing the "fatness" of God's grace, forgiveness, and righteousness, making it possible for us to be reconciled to God and experience His overflowing goodness. The "priests" in the New Covenant are all believers, a "royal priesthood" (as described in 1 Peter 2:9), whose souls are indeed satiated with the spiritual fatness of Christ's abundant life and the immeasurable riches of His grace (see Ephesians 1:7-8). Thus, Jeremiah 31:14 foreshadows the comprehensive and eternal satisfaction that God provides for His people, not primarily through earthly provisions, but preeminently through the person and work of Jesus Christ, who is our ultimate "goodness" and the wellspring of all our spiritual abundance and lasting joy.