TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 31:18–26. His two-level outline is real structure in the source text, so it is rendered as structure.
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 (Ch1 7:21, Ch1 7:22), 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 (Jer 31:19) 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 Jer 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, Jer 31:20.
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 (Sa1 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, Hos 11:9); and now the same compassion accepted Ephraim's repentance. Ephraim had pleaded (Jer 31:18), 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, Jer 31:21, Jer 31:22.
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; Isa 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 (Jer 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 (Jer 31:23): 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, Psa 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 (Jer 31:24, Jer 31:25): 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, Jer 31:26.
The foresights God had given him sometimes of the calamities of Judah and Jerusalem were exceedingly painful to him (as Jer 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?
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Because I have made the weary soul drunk (or because I have made every thirsty soul drunk) and I have satisfied (or filled) every hungry soul: therefore I am awake and I have seen, and my sleep has been sweet to me. The change of persons makes the understanding of the Prophets obscure. The Lord had said, 'Yet they will say this word in the land of Judah and in its cities, when I turn their captivity.' But what will they say? No doubt this follows: May the Lord bless you, the beauty of righteousness, the holy mountain, etc. And again, when they said these things, the Lord responded: Because I have refreshed the weary soul, whether thirsty or hungry, and I have satisfied every hungry soul. And when he said this, the people responded, those who came from captivity: Therefore I awakened and saw, and my sleep was sweet to me. For the Lord refreshes the weary soul, whether thirsty or hungry, and he says in the Gospel: Whoever thirsts, let him come to me and drink (John 7:37). And he said: 'Whoever believes in me, as the Scripture has said, rivers of living water will flow from his belly.' (Ibid., 38). And he satisfies every hungry soul and thirsty soul. Regarding this hunger and thirst, the same is testified in the Gospel: 'Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.' (Matthew 5:6). And it should be noted that intoxication is being portrayed positively in this passage, as it is mentioned in the Song of Solomon: 'Eat, friends, drink, and become intoxicated, my beloved.' (Song of Solomon 5:1). Joseph was intoxicated with wine along with his brothers at noon (Gen. XLIII). And being intoxicated and satisfied, those who had been tired and hungry give thanks, responding: I have awakened and seen the Lord, namely raising up and saying: Arise, you who sleep, and rise from the dead, and Christ will enlighten you (Ephes. V, 14). And my sleep, he said, was sweet to me, so that I might imitate the words of my Lord saying: I slept, and was filled with sleep, and I arose, because the Lord will receive me (Psal. III, 6).
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Summary
Jeremiah 31:25 stands as a profound promise of divine comfort and restoration, strategically placed within the "Book of Consolation" (Jeremiah 30-33) in the prophet Jeremiah's writings. It offers a tender and deeply personal assurance from God to His people, particularly those who have endured the profound hardship of exile and spiritual exhaustion. This verse declares God's active and compassionate intervention to provide complete satisfaction and comprehensive renewal to their deepest needs, affirming His unwavering commitment to heal and restore.
Context
Literary Context
Jeremiah 31:25 is a pivotal declaration within the "Book of Consolation" Jeremiah 30-33, a section that dramatically shifts Jeremiah's prophetic focus from pronouncements of judgment and impending exile to glorious promises of future restoration for both the northern kingdom of Israel and the southern kingdom of Judah. This chapter, in particular, paints a vivid picture of a renewed covenant relationship, a joyful return from captivity, and a flourishing land, building upon earlier declarations of God's intent to build and plant His people Jeremiah 31:4-5. Verse 25 serves as a direct, intimate declaration of God's compassionate intent to heal the profound emotional and spiritual wounds of His people, reinforcing the overarching theme that God's ultimate purpose is not destruction but redemption, life, and flourishing. It is a divine assurance that follows the lament and despair, offering a tangible promise of inner renewal.
Historical & Cultural Context
The primary historical backdrop for Jeremiah's prophecy is the devastating period of the Babylonian exile, which began with initial deportations in 605 BC, followed by major exiles in 597 BC and the final destruction of Jerusalem and its Temple in 586 BC. The people of Judah faced not only the physical devastation of their homeland and forced displacement but also immense national trauma, despair, and a profound sense of abandonment by God, questioning His faithfulness and their identity. Culturally, the "soul" (Hebrew: nephesh) in ancient Israelite thought encompassed the whole person—their life force, breath, emotions, desires, and inner being. Thus, a "weary" or "sorrowful" soul spoke to a comprehensive state of physical, emotional, and spiritual exhaustion and anguish, a condition deeply felt by a people in exile, longing for home, divine favor, and an end to their profound suffering and shame.
Key Themes
This verse powerfully contributes to several overarching themes found throughout Jeremiah and the broader prophetic literature. It highlights Divine Compassion and Intervention, portraying God not as a distant or indifferent observer but as an active, empathetic provider who personally addresses the suffering of His people. It underscores the theme of Restoration and Renewal, moving beyond mere physical return to a profound spiritual and emotional healing, echoing promises of a new heart and spirit that will be given to His people. Furthermore, it emphasizes God's Unwavering Faithfulness to His Covenant Promises, demonstrating that His ultimate plan is one of life and flourishing, even in the face of His people's unfaithfulness and severe judgment. This assurance is a cornerstone of the broader vision of restoration presented in Jeremiah 31.
Exposition and Analysis
Key Word Analysis
This primitive root means "to slake the thirst," "to bathe," or "to be abundantly satisfied." It conveys the idea of an overflowing, complete provision that thoroughly quenches a deep need, leaving no room for lack or desire. In this context, it transcends mere physical satisfaction, pointing to a profound spiritual and emotional fulfillment, suggesting an abundant refreshment from God that fully satisfies the deepest longings of the inner being.
This adjective describes someone who is "languid," "faint," or "thirsty." It speaks to a state of profound exhaustion, not merely physical tiredness but a deep-seated weariness of spirit that comes from prolonged suffering, striving, or despair. It vividly captures the utterly drained and exhausted state of the exiles, highlighting their desperate need for divine intervention and rest.
This primitive root means "to pine," "mourn," or "be sorrowful." It denotes a soul consumed by grief, languishing, or wasting away due to deep emotional pain or distress. This word perfectly encapsulates the profound anguish and despair experienced by those in exile, emphasizing their deep need for divine comfort and restoration from their internal anguish and spiritual decline.
This primitive root means "to fill" or (intransitively) "to be full of." It implies a restoration to a state of wholeness, abundance, and completion. In this context, it signifies God's act of filling the emptiness caused by sorrow and loss, restoring what has been depleted, and bringing a sense of fullness and spiritual vitality where there was once only desolation.
Verse Breakdown
"For I have satiated the weary soul,"
This opening clause presents God, the divine "I" (Yahweh), as the direct and active agent of restoration. The verb "satiated" (Hebrew: râvâh) promises a complete and abundant refreshment, like water to a parched land, for the "weary soul" (Hebrew: nephesh ʻâyêph). This refers to those who are utterly exhausted, faint, or parched, both physically and spiritually, from their trials and suffering. God promises to provide profound relief and deep satisfaction to their inner being, addressing their deepest needs for rest and renewal.
"and I have replenished every sorrowful soul."
This second clause functions in powerful synonymous parallelism, reiterating and amplifying the promise of the first. The verb "replenished" (Hebrew: mâlêʼ) means "to fill" or "make full," implying a restoration to a state of wholeness and abundance. The "sorrowful soul" (Hebrew: nephesh dâʼab) describes those who are pining away, consumed by grief, or languishing in despair. God pledges to fill their emptiness, to restore what has been lost, and to bring an end to their deep sorrow, transforming their mourning into joy and their emptiness into fullness. The use of "every" emphasizes the comprehensive nature of this divine provision, extending to all who are in such a state.
Literary Devices
Jeremiah 31:25 masterfully employs several literary devices to enhance its impact and convey its message with profound resonance. Synonymous Parallelism is prominently featured, as the two clauses—"For I have satiated the weary soul" and "and I have replenished every sorrowful soul"—express the same core idea of divine comfort and restoration through different but reinforcing imagery. This repetition emphasizes the completeness, certainty, and comprehensive nature of God's promise. The use of "soul" (Hebrew: nephesh) throughout the verse is a form of Synecdoche, where a part (the soul, representing the inner life and vital essence) represents the whole person, highlighting that the divine comfort extends to the deepest, most intimate aspects of one's being, encompassing mind, emotion, and vitality. Furthermore, the actions of "satiating" and "replenishing" for a "soul" function as powerful Metaphors for spiritual and emotional refreshment. These physical acts of satisfying thirst and hunger are applied to the inner state of a person, vividly portraying God's ability to provide profound inner healing and renewal that goes far beyond superficial comfort, reaching the very core of human need.
Theological and Thematic Connections
This verse is a profound theological statement about God's character as a compassionate and restorative redeemer. It reveals a God who not only sees the suffering of His people but actively intervenes to bring holistic healing—physical, emotional, and spiritual. It reinforces the theme of divine grace that triumphs over human failure, promising restoration even after severe judgment. The promise of satiation and replenishment speaks to God's abundant provision, not just for basic needs but for the deepest yearnings and wounds of the human heart, foreshadowing the ultimate spiritual satisfaction found in a relationship with Him and His future kingdom. It underscores God's commitment to His covenant people, assuring them of His unfailing love and His power to transform despair into hope.
Reflection and Application
Jeremiah 31:25 offers enduring comfort and a powerful reminder of God's unwavering care for His people, applicable across all generations and circumstances. In a world often characterized by relentless demands, emotional fatigue, and profound sorrow, this verse serves as an anchor, assuring us that our weariness and grief are intimately known to God, and He is the ultimate, inexhaustible source of true rest and renewal. It invites us to release our burdens, our anxieties, and our deepest pains into His capable hands, trusting that He will not only sustain us but actively replenish our inner being with His divine presence and grace. This promise encourages us to cultivate a posture of dependence on God, recognizing that true satisfaction and spiritual vitality come not from our own striving or external circumstances, but from His boundless love and restorative power. It calls us to seek Him when we are parched and sorrowful, confident that He will pour out His Spirit to refresh and fill us, transforming our lament into praise and our emptiness into overflowing joy.
Questions for Reflection
FAQ
What does "satiated" mean in this context, and how does God achieve it?
In Jeremiah 31:25, "satiated" (Hebrew: râvâh) means to be completely and abundantly satisfied, like one who has drunk their fill and is no longer thirsty. It implies a deep, thorough refreshment that addresses the core of one's need, leading to an overflowing sense of contentment. God achieves this not merely through physical provision, but primarily through spiritual and emotional restoration. For the exiles, this meant the promise of returning to their land, the rebuilding of their community, and the renewal of their covenant relationship with Him. For believers today, God satiates the weary soul through His Word, His Spirit, and the peace that surpasses all understanding, offering true rest and fulfillment that the world cannot provide John 4:13-14.
Who are the "weary" and "sorrowful" souls God promises to replenish?
The "weary soul" (Hebrew: nephesh ʻâyêph) refers to those who are exhausted, faint, or languishing, often from prolonged suffering, hardship, or spiritual dryness. The "sorrowful soul" (Hebrew: nephesh dâʼab) describes those consumed by grief, pining away in despair, or deeply distressed. Historically, these terms primarily referred to the people of Judah enduring the trauma of exile, displacement, and the devastating consequences of their sin. Theologically, these terms apply universally to anyone who experiences profound emotional, spiritual, or existential fatigue and sorrow. God's promise is universal in its compassion, extending to all who feel drained and heartbroken, demonstrating His desire to bring comfort and renewal to every individual in their deepest need Psalm 34:18.
How does this verse relate to the broader message of Jeremiah?
Jeremiah 31:25 is a pivotal verse within the "Book of Consolation" Jeremiah 30-33, which marks a significant shift in Jeremiah's prophecy. While much of the book details God's righteous judgment against Judah for their idolatry and unfaithfulness, culminating in the Babylonian exile, chapters 30-33 pivot to glorious promises of future restoration and a new covenant. This verse embodies the hope that follows judgment, assuring the exiled people that their suffering is not the end of God's plan for them. It underscores God's ultimate intention to redeem, heal, and bring His people back into a flourishing relationship, thereby fulfilling His covenant promises despite their failures. It highlights the divine compassion that underlies even the sternest of judgments, pointing to a future of grace and renewal Jeremiah 29:11.
Christ-Centered Fulfillment
Jeremiah 31:25 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. He is the divine "I" who perfectly embodies the promise to satiate the weary and replenish the sorrowful. Just as the prophet foretold a future where God would personally intervene to bring rest, Jesus extends an open invitation to all who labor and are heavy laden, promising to give them rest for their souls Matthew 11:28-30. He declared Himself the living water, promising that whoever drinks of Him will never thirst again, but that the water He gives will become a spring of water welling up to eternal life John 4:13-14. Through His atoning sacrifice on the cross, Jesus bore the weight of human sin and sorrow, offering a complete and eternal solution to the spiritual weariness and grief that plagues humanity. He is the Good Shepherd who leads His sheep to green pastures and still waters, restoring their souls Psalm 23:1-3. The New Covenant, promised in the very chapter of Jeremiah 31, is inaugurated in Christ's blood, providing the ultimate means by which God's people are truly satiated and replenished, receiving new hearts and minds filled with His Spirit Luke 22:20 and Hebrews 8:8-12. Thus, Jesus is the divine fulfillment of this ancient promise, providing abundant life, deep satisfaction, and eternal rest to every soul that turns to Him in faith.