Exegetical and Hermeneutical Commentary of Jeremiah 31:10
Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock.
10. For the general sense, and in particular for the term “the isles” (See on Jer 25:22), cp. Isa 41:1; Isa 42:10; Isa 49:1.
He that scattered Israel will gather him ] The nations are instructed that as it was not their doing but God’s, that His people had been subject to a foreign yoke, so now their restoration will be His work alone.
Fuente: The Cambridge Bible for Schools and Colleges
10 14. See introd. summary to the section.
Fuente: The Cambridge Bible for Schools and Colleges
The isles – The coast land of the Mediterranean, used here to show that the most distant countries are to hear and marvel at Israels wonderful restoration.
Fuente: Albert Barnes’ Notes on the Bible
Jer 31:10-11
Hear the Word of the Lord, O ye nations.
Gods Word
I. The word of the Lord.
1. The sublimity and mystery of the doctrine it reveals.
2. The purity and spirituality of its doctrines.
3. The harmony of its different authors.
4. The fulfilment of its predictions and promises.
5. The enmity that is in the carnal mind against it.
6. The power that it has upon the human heart.
II. The preachers word.
1. To be preached wholly. Doctrine, experience, and practice.
2. To be preached freely.
3. To be preached affectionately and warmly.
4. To be preached constantly.
III. The duty of the hearer–to hear.
1. To prepare in the closet for hearing.
2. To believe what is heard.
3. To reduce what is heard to practice. (G. J. Till.)
He that scattered Israel will gather him.
Development by crises
This is an entirely reassuring message for a nation passing through an ecclesiastical crisis. It tells us that vast upheavals of thought and life have their place in the plan of God, advance under His sovereign leadership, and are compelled to contribute to the carrying-out of His purpose to redeem, remake, and reunite with Himself, the whole race of man. It is a rigid truth, God scatters Israel; the Israel He Himself called and created; and his an infinite solace to know that the scattering is His and not anothers. It is an equally indisputable fact that the God who scatters Israel gathers him again and keeps him as a shepherd his flock. He gathered before He scattered, and He will gather again after He has scattered. Israel will not perish. Never! The social and ecclesiastical moulds in which her life is cast may be broken again and again; but the life endures. God is the God of salvation. He is always mindful of His own. Hope in Him, and hope for evermore! That swift upleap of faith and hope to the summits of clearest vision is vindicated by the whole story of the Exile. The joy that was set before the strong soul of the seer in these days of crushing disaster was realised in the experiences of the succeeding centuries. The prophecy was fulfilled. The crisis was educational, purifying, expanding, uplifting, and unifying; divisive for the day and the hour, but uniting on purer principles and for broader and higher ideals for evermore. As men are educated by their mistakes, and even their sins become as staves in a ladder by which they climb to God, so the Israelites rose on stepping stones of their dead selves to higher things. The sevenfold blessing of the Exile stands written in the unimpeachable Chronicles of Israel, and the world. But, a greater than Jeremiah, describing the facts of His own day and ministry, says, The wolf scattereth the sheep. For again, nearly six hundred years after the time of the prophet, mere was another crisis in the Church of Israel, and another exile was at the doors. Once more the holy city was to be trodden under foot of men, and the holy people were already seized by the wolf, and about to be scattered to the ends of the earth! The significance of the first exile was forgotten. The lessons of experience were unheeded by the leaders of the Jewish people. Priest, and scribe, and Pharisee had corrupted religion again; taught that the outward rites of worship were of more importance than keeping the commandments of God; substituted ceremonialism for obedience, and the use of the sacraments for loving service of man. And so the sheep were scattered. But this is exactly the same spirit which broke the heart of the prophet Jeremiah until he saw it overtaken by the Divine punishment; and then, passing by the iniquity of the leaders of the people, and looking at the penalty which, because it was inflicted by God, had in it an element of recuperation and of hope, he said, God scatters; but He that scattered Israel will gather him. These are, then, two ways of regarding two similar crises, and both are necessary to a just and full interpretation of their meaning. Jesus, speaking to the authoritative religious leaders of Israel, who have, sincerely enough, it may be, but mistakenly, made themselves the foes of God and men, seeks to lay bare their guilt, and therefore fixes upon and exposes the wolf-like ravages wrought on the religious life of the people by their absolute want of the veriest shreds of real religion. His aim is to convict these leaders of the wrong they are doing to their God and to their country. Not so Jeremiah: he is anticipating the great word, Comfort ye My people; speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned; that she hath received of the Lords hand double for all her sins. But the richest draught of consolation in Jeremiahs Gospel is in the assertion of the principle on which these national and institutional changes proceed. Gods goal, he says, is always constructive, not destructive; the gathering together in one the children of God that are scattered abroad, and not the driving them away from home and fatherland. He shatters the social form of Israels life for the sake of the more perfect and adequate rebuilding of the nobler Israel on the basis of His original redemptive idea. This law is older than all Churches, more fundamental than all States, and as wide and deep as our human life. It is the vital condition of progress. God is at war with the obsolete. He is the living God, and seeks life, and promotes life. The Churches are secondary to the kingdom. They exist for religion, and not religion for them. As words are to ideas, tools to service, so are Churches to the kingdom of God and the service of man, and therefore the crisis in the Church is not likely to be inimical to religion in the end. It will promote real religion, expand it, clear it of the accretions of the past, set it free of the false alliances into which it has entered, convert it from its paganisms, and restore it to its original purity and vigour. And now, what is to be our attitude to these crises in the religious life of our country? Surely, not merely one of silent acquiescence in and gratitude for the work of God, but rather of intelligent, prayerful, large-hearted, and wise co-operation. We are called to be co-workers with Him, to fall in with His laws, to take part in the furtherance of His beneficent work of scattering and gathering His Israel. Our first business is to get on the side of His laws, of His justice and righteousness, at all costs; not to seek the pleasant paths of neutrality and indifference, but to accept boldly the responsibilities placed upon us by our subjection to Christ, and by the exposition and application of His Gospel to the manifold needs of our time. We must begin with ourselves. He who would free others must himself be free. (J. Clifford, D. D.)
Gods grace shown to Israel
I. Gods dealing with them in the past.
1. Redeemed them (verse 11).
2. Remembered them (verse 20).
3. Loved them (verse 3).
4. Drew them (verse 3).
II. Gods promise to them in the future. He will forgive them (verse 34). He will forget their sin (verse 34). He will gather them out (verse 8). He will keep them near (verse 10). He will lead them on (verse 9). He will prosper them in the way (verse 12). He will satisfy them fully (verse 14). He will watch over them continually (verse 28), (C. Inglis.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
God willeth his promises of good to his people to be published and declared beforehand, and that not to them only, but to other people, that the hand of his providence, when he brings them to pass, may be more conspicuous, and it may be undeniably owned to be the work of God, being no more than what he had foretold long before. God is not only the author of those judgments which come upon his people, but of their mercies; and his power in scattering them is enough to confirm us in a belief of his power to gather them. He will not only gather them, but keep and protect them when gathered; and thus God showeth himself their Shepherd: it is the work of a shepherd not only to call and gather his sheep together, but to watch over them, protect, and keep them, when they are so gathered together.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. The tidings of God’sinterposition in behalf of Israel will arrest the attention of eventhe uttermost Gentile nations.
He that scattered willgatherHe who scattered knows where to find Israel; He whosmote can also heal.
keepnot only willgather, but keep safely to the end (Joh 13:1;Joh 17:11).
shepherd (Isa 40:11;Eze 34:12-14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Hear the word of the Lord, O ye nations,…. The Gentiles: who are called upon to hear the word of the Gospel; the word of peace, reconciliation, and salvation by Christ, sent among them by him, for the calling and conversion of them, that they might believe in him, and profess his name:
and declare [it] in the isles afar off; having heard, received, and embraced the Gospel themselves, it became them to make it known to others; not only to those upon the continent and the isles adjacent, but to those afar off from it; such as these isles of ours, of Great Britain and Ireland; where, blessed be the Lord, this Gospel has been declared to the conversion and comfort of many, and to the glory of Christ:
and say, he that scattered Israel will gather him: that is, the Lord that hath scattered the Jews throughout the nations of the world, and even in the isles afar off, will before long gather them together, and bring them into their own land. This may be understood of the spiritual Israel, be they Jews or Gentiles, the children of God scattered up and down in the world; and who, by reason of sin, and while in an unregenerate estate, are alienated from God, and at a distance from him; but are gathered together in one head, Christ, when he died for them, and redeemed them; and in the effectual calling, when they are gathered to God and Christ, one by one; and afterwards to more near communion with them; and, at last, to glory, and which is the sum and substance of the Gospel to be heard and declared:
and keep him as a shepherd [doth] his flock; so that they shall be scattered no more, as the Jews have been; nor any of them lost, as God’s elect were in their first head Adam: they are Christ’s flock, given him by the Father, and purchased with his blood; and having gathered them as above, he will keep them in his hands, from whence none can pluck them, and preserve them by his almighty power unto salvation; which doctrine of the saints’ perseverance is a most comfortable doctrine of the Gospel to be published and declared.
Fuente: John Gill’s Exposition of the Entire Bible
| Restoration of Israel; Promises to Israel. | B. C. 594. |
10 Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. 11 For the LORD hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. 12 Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the LORD, for wheat, and for wine, and for oil, and for the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. 13 Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. 14 And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD. 15 Thus saith the LORD; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not. 16 Thus saith the LORD; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the LORD; and they shall come again from the land of the enemy. 17 And there is hope in thine end, saith the LORD, that thy children shall come again to their own border.
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, 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, Ezra iii. 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. lviii. 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. xxi. 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, Zech. viii. 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 (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. xl. 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. xxxvii. 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 Sam. xxx. 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 (Matt. ii. 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. viii. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
The Prophet dwells at large on the redemption which was in the opinion of all incredible, especially as so many years had already elapsed; for it was the full extent of human life when the people had been buried, as it were, in their graves for seventy years. Then the length of time alone was sufficient to cut off every hope. No wonder then that our Prophet sets forth in a lofty strain the return of the people.
Hence he exclaims, Hear, ye nations, the word of Jehovah And then, as by God’s command, he sends forth heralds here and there to proclaim the favor granted: Go ye, he says, and announce it in remote islands Now, by these words he intimates that the liberation of the people would be a remarkable demonstration of God’s power, which was to be made known through all nations. Had not this been said, the hope of the people must have failed through its own weakness, and been reduced, as it were, to nothing. But when they heard. Jeremiah’s prophecy respecting this extraordinary favor of God, it was no common consolation to them; that is, that God would become such a deliverer to them that he would exercise his power in such a way as to become evident even to remote nations, yea, the report of which would penetrate into the farthest regions. By islands the Prophets mean countries beyond the sea; thus by the Jews, Italy, Spain, Greece, France, were called Islands. Then the Prophet here by remote islands, means all the regions of the world distant from Judea, and especially those beyond the sea.
He afterwards says, he who has dispersed Israel will gather him This sentence confirms the hope of liberation; for God could easily redeem his people, since their exile was a punishment inflicted by his own hand. Had the Chaldeans obtained the victory over them by their own prowess, they might have cast away all hope as to their deliverance. God then exhorts the people here to entertain hope, because he could heal those wounds which he himself had inflicted; as though he had said, “I am he who drove you into exile, am I not able to bring you back? Had you been led away by the power of your enemies, you might be now without any hope of deliverance; but as nothing happened but through my righteous judgment, mercy can bring a remedy for all your evils.” Then God shews that their liberation could be easily effected, since the Chaldeans gained nothing by their own power, but as far as he permitted them when chastising his people. He then reasons from contraries, that since he had dispersed, he could also gather them. For had the Israelites been dispersed at the will and pleasure of men, their deliverance might have seemed to be beyond the power of God; but as he had chastised them, he could, as I have just said, heal the wounds inflicted by his own hand.
A useful doctrine may be hence deduced: the Prophet invites the people to repentance by reminding them that God had dispersed them; for had not the miserable people known this and been fully persuaded of it, they would not have fled to God’s mercy, nor have regarded him, nor entertained hope of deliverance. It was, therefore, necessary that repentance should in due order precede, that the people might embrace the deliverance offered to them. This is the reason why the Prophet says, that it was God who had dispersed Israel. He indeed reasons, as I have said, from contraries; but the sentence, no doubt, contains the exhortation which I have now stated, that the people might know that they suffered a just punishment; for it was not by chance, nor by the will of men, but by God’s righteous judgment, that they had been driven into exile.
It follows, and he will guard them as a shepherd his flock The Prophet here shews that God’s favor would not be momentary, but that their liberation would be the beginning of a deliverance continued to the end; and to know this is most necessary; for what would it avail us to be once delivered by God? Were it so, our salvation would soon fail. But when we hear that we are delivered by God from the tyranny of our enemies for this end, that he may continue towards us his favor, that he may become our perpetual guardian and shepherd, this is a solid ground of confidence. This then is the reason why the Prophet, after having spoken of the deliverance of his people, at the same time adds, that God would be their shepherd, that he would perpetually guard and preserve his people. It follows, —
Fuente: Calvin’s Complete Commentary
2. The disheartened (Jer. 31:10-14)
TRANSLATION
(10) Hear the word of the LORD, O nations, and declare it in the distant isles! Say, The one who scattered Israel has gathered him, and keeps him as a shepherd keeps his flock. (11) For the LORD redeemed Jacob, and bought him back from the grip of one who was stronger than he. (12) They shall come and shout in the height of Zion, and they shall stream unto the goodness of the LORD because of the grain, the new wine, the oil, the sheep and the cattle. Their soul shall be as a well-watered garden, and they shall not languish again. (13) Then shall a virgin rejoice in dance, young men and old men as well; For I will turn their mourning to joy, and I will comfort them, and give them joy after their sorrow. (14) I will give the priests their fill of fat things, and My people shall be gorged with My goodness (oracle of the LORD).
COMMENTS
Israel was the flock of God, but during the exile a scattered and miserable flock (cf. Jer. 13:17). The day will shortly come, says the prophet, when the Good Shepherd shall seek His own. The Gentiles, the nations, are called upon to hear the word of the Lord i.e., to accept His word with a believing heart. Then they in turn are to become proclaimers of the Good News to Israel (Jer. 31:10). The Lord will redeem Jacob, the true Israel of God, from the hand of his captor (Jer. 31:11). The proclamation of the Gentiles will not be in vain. Together Jews and Gentiles will flow like a mighty stream to Zion. There they will both enjoy the blessings of the Lordgrain, wine, oil, the young of the flock and herd. Gods people will be like a well-watered garden in the midst of a barren waste in that day. What an exquisite picture of the peace, contentment and prosperity of the people of God! Zion shall echo with glad songs of praise. Gods people shall sorrow no more (Jer. 31:12). Their mourning shall be turned into joy. Old and young, men and women rejoice together in the joyous deliverance which they have experienced (Jer. 31:13). So many sacrifices will be brought to the Temple that the priests, to whom portions of the sacrificial animals belonged (Lev. 7:31-34), will have more than enough to fill their own needs. The paragraph closes with a declaration which only the child of God who has come to spiritual Zion can appreciate: My people shall be satisfied with My goodness!
Fuente: College Press Bible Study Textbook Series
(10) Declare it in the isles afar off . . .The isles appear here, as in Psa. 72:10, Isa. 40:15; Isa. 41:1; Isa. 49:1; Isa. 66:19, as the vague representative of the distant lands of the westsometimes (as in Num. 24:24; Jer. 2:10) with the addition of Chittim. Of the isles so referred to, Cyprus and Crete, so far as any definite localities were thought of, would probably be most conspicuous. Both the nations and the isles represent the heathen whom the prophet calls to join in the praises offered by Israel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Isles Rather, coast-lands. God will give his people victory and deliverance, not only in the eyes of the nations immediately about them, but even the distant dwellers on the coast-lands of the Mediterranean shall in this hear the word of the Lord.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 1071
THE PREACHED GOSPEL A SOURCE OF BLESSINGS TO THE WORLD
Jer 31:10-14. Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattereth Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat, and for nine, and for oil, and for the young of the flock and of the herd: and their souls shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord.
THERE is a beauty and richness in the inspired volume which is not to be found in any human composition: and we cannot but consider it as a very serious injury to the Church, that the habit of expounding Scripture, which was so prevalent amongst the Reformers, is now almost wholly laid aside. Though we may speak many good things from a detached portion of Scripture, yet we never can give so great weight to any passage by our own comments, as it receives from its own context: and the more entirely God himself is permitted to speak, provided there be unity in the subject, the better. Take the passage which we have just read: it is capable of being made the ground-work of many discourses; but the force and interest which it derives from being considered in one connected view, would be lost. It is an exceedingly beautiful portion of Holy Writ; in elucidating which I shall be led to set before you,
I.
The event which we are here commanded to proclaim
You perceive that all the nations of the earth, are called upon to hear from God, and to proclaim, as from God, to the remotest islands of the sea, and say, He that scattereth Israel will gather him, and keep him as a shepherd doth his flock. This, beyond all doubt, refers, in the first instance, to the restoration of the Jews from Babylon. But it did not by any means receive its full accomplishment in that; since instead of their not sorrowing any more at all, their sorrows have, by means of their dispersion by the Romans, been multiplied beyond measure, and at times almost beyond endurance. But there is a time coming, and it is now very near at hand, when God will redeem them from all their enemies, and restore them to the full possession of their own land. And a blessed event will that be! Consider,
1.
The manner in which it shall be accomplished
[You well know how a river, with ten thousand tributary streams, flows into the ocean. But to see it flow up a mountain would fill you with utter astonishment. Yet thus it is that Gods ancient people will flow unto the height of Zion. The mountain of the Lords house shall be established on the top of the mountains; and Gods Israel, contrary to the course of nature, shall flow unto it, coming, as it were, from every quarter of the globe [Note: Isa 2:2.], in one simultaneous movement, to worship the Lord in Jerusalem, just as all the males in Israel were wont to do at the three great and stated feasts.]
2.
The object which all will have in view
[They will flow together for wheat, and for wine, and for oil, and for the young of the flock and of the herd. Beyond all doubt they will be blessed at that time with great temporal prosperity, perhaps greater than was ever enjoyed even in the days of Solomon. But under the image of temporal benefits, no doubt spiritual blessings are principally designed. Indeed, it must be remembered, that the things here mentioned were in fact, the chief articles which were presented unto God in sacrifice; and consequently they designate those services winch conduced at the same time to the honour of God, and to the refreshment of man. Under these are comprehended the word and ordinances of Jehovah, and especially those great and precious promises of his which minister strength and comfort to all his waiting people. To have communion with God in his worship, and to derive from him all the blessings of salvation, will doubtless be the chief objects of desire amongst all the people who shall assemble at Jerusalem. And by this will they obtain a most abundant communication of spiritual blessings to their souls, insomuch that, from having hitherto resembled only a desolate wilderness, they will become, in all the fruits of righteousness, like a well watered garden; and will from that time dismiss all the sorrows with which for so many centuries they have been oppressed. This shews, that the prophecy before us has not ever yet been fulfilled but in a very slight and partial manner; and that its full accomplishment yet waits for the arrival of the Millennial age.]
3.
The effect which will be produced
[Unutterable will be the joy that will then pervade the whole nation: Then shall the virgin rejoice in the dance, both young men and old together: for I will turn their mourning into joy, and make them rejoice from their sorrow. In that all ranks and orders of men will unite; the priests and the people vying with each other in the expressions of their joy.
But here also it is evident that this was to take place under the Christian dispensation. The sacrifices which were offered under the law, were for the support of the priests only, with their families: nor was the fat to be eaten even by them: That must on all occasions be consumed upon the altar: whereas at the time to which this prophecy refers, the priests shall satiate their souls with fatness, and all the people indiscriminately, together with the priests, (being all of them a royal priesthood,) shall be satisfied with the goodness of the Lord [Note: Compare 1Sa 2:15-17. with Isa 55:2.], Other things, to whatever extent they may be enjoyed, are empty and unsatisfying: but those who attain these things shall be so satisfied, as never to thirst after any thing else [Note: Joh 6:35.]. Who can conceive the full import of expressions like these? ]
II.
The interest we have in it
An especial command is issued to the whole Gentile world, both to consider, and to proclaim this glad event. It is our duty to contemplate it,
1.
As it respects the Jews
[The Christian world has been strangely inattentive to their duty in this respect, from the apostolic age even to the times in which we live. In reference to the heathen world, some little interest has been felt: but the Jewish nation has been almost wholly overlooked; and the promises of God in his word which have referred to their restoration to his favour, have been applied almost wholly to the Gentiles. I cannot but mention in particular the 60th chapter of the prophecies of Isaiah, which, if read in connexion with the two closing verses of the preceding chapter, one would have supposed must have filled the minds of all with an eager expectation of the benefits which await the Jews; but which has been interpreted as referring almost exclusively to the Gentiles: yes, and even the 11th chapter of the Epistle to the Romans has interested us as little in behalf of the Jews, as if, instead of conveying truths as clear and full as language could express them, it had contained nothing but a mass of unintelligible jargon. Brethren, we are highly criminal in this matter. Why has God so strongly called our attention to this subject, and constituted us his heralds to proclaim it; but to call forth our desire after this blessed period, and our efforts to help it forward? Shall it be said that the accomplishment of these events must be left to God? I grant that none but God can accomplish them. But neither can any power less than his effect the conversion of the Gentiles, let was this any reason why men should not exert themselves to promote it? Did Paul forbear to plant, or Apollos to water, because God alone could give the increase? No: we are to be workers together with God, even as the Apostles were. The souls of Gods ancient people should be as dear to us, as the souls of the idolatrous Gentiles were to the Apostles: and the advancement of the Redeemers kingdom, whether amongst Jews or Gentiles, should call forth our utmost efforts, in a dependence upon God for his promised blessing.
I call upon you then, in the very name and with the authority of God himself, to unite, every one of you in his sphere, according to your respective abilities, to help forward this great and glorious event.]
2.
As it respects ourselves
[Though in its primary meaning this passage refers to the Jews, the whole tenour of it shews that it belongs to us under the Christian dispensation. (The mourning of Rachel for her children, mentioned in the words following my text, was fulfilled in the slaughter of the babes of Bethlehem.) To us is promised, no less than to Gods ancient people, a transition from bondage to liberty, from sin to holiness, from sorrow to joy. We are wandering from the fold of God, and need to be gathered, and kept by the Good Shepherd, even by him who ransomed us with a price, and laid down his life for the sheep We too, in coming to Zion, the heavenly Jerusalem, may expect a full enjoyment of all the same benefits; all of us, as a royal priesthood, being partakers of Gods altar, and living upon the sacrifice there offered Absurd and impious beyond measure are the modes adopted amongst us for expressing our joy at the glad tidings of redemption: (carnal feastings and dances are very ill suited to express the feelings of a soul redeemed by the incarnation and death of the Son of God:) but to delight our souls in fatness, and to satiate ourselves with the goodness of the Lord, is the employment which I would commend to every one of you to the latest hour of your lives ]
On a review of this subject we are naturally led to inquire,
1.
Whence is it that the Gospel produces so little effect in the present day?
[The glad tidings of redemption through the blood of Christ are professedly proclaimed by all who have entered into the ministerial office: yet in many places no change whatever is wrought in the manners and habits of the people. What can be the reason of this? Has the Gospel lost its power? No: but there is some essential defect in the ministration of it: in many places the doctrine of the cross is not made sufficiently prominent; yea, in some, it is kept almost out of sight; and no other use is made of the atonement and righteousness of Christ than to supply the defects of mans obedience. And where Christ is more fully preached, he is often represented as purchasing only a pardon for our past sins, and then as leaving us to maintain our warfare at our own cost, and work out our salvation by our own arm: whereas the Scripture speaks of him as not only redeeming his people, but gathering them by his own care, and keeping them by his own power through faith unto everlasting salvation [Note: 1Pe 1:5.]. Now a mutilated Gospel is in reality no Gospel: salvation must be preached as altogether of grace through faith: the whole glory of it belongs to God: nor will he ever honour any ministry that robs him of it.
But even where the Gospel is most faithfully preached, it produces, in comparison of the apostolic age, but little effect. The reason of this we apprehend to be, that our hearers, being Christians in name, and educated in a profession of Christian doctrines, are ready to imagine that they are Christians in deed, and that they have a saving acquaintance with the Gospel: they are, like the Laodiceans of old, rich and increased with goods, and have need of nothing in their own estimation, and unconscious that they are wretched, and miserable, and poor, and blind, and naked [Note: Rev 3:17.]: and whilst they continue so unconscious of their need of a Redeemer, it is not to be wondered at that they are so little affected with the tidings of redemption. O remember, that a ransom implies captivity, and redemption bondage: and beg of God to shew you what slaves you nave been to sin and Satan, in order that you may appreciate as you ought the Gospel of Christ. The whole need not a physician, but they that are sick: and till you feel your disorder, you will despise the remedy.]
2.
What is to be done in order to render it more effectual?
[In hearing the ministers of Christ, we do not sufficiently bear in mind whose word it is that they preach unto us, or the deep interest we have in it: we rather consider them as performing an official duty when they deliver a discourse, and ourselves as having performed our duty when we have heard it. But we must have far other views of the Gospel than, these: we must consider the word we hear, as Gods word, and as Gods word to ourselves in particular. We must consider God as looking down with pity upon us in our destitute condition, and saying, Deliver him from going down into the pit; for I have found a ransom. We must regard him as longing for our happiness, and seeking to fill us with his richest consolations. In a word, we must view the Gospel as Jeremiah did the ropes and other materials which Ebed-melech let down to extricate him from the dungeon, where he must otherwise have perished. He needed no persuasion to fit the materials to his arms, in order to secure the proffered deliverance [Note: Jer 38:9-12.]: so we should thankfully embrace the salvation of Christ, regarding it as altogether the fruit of his love, and the effect of his power. Did we but attend the ordinances in such a frame as this, they would soon prove the power of God to the salvation of our souls.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
I do not detain the Reader with any comment here: for the words are too plain to need any, and too sweet to admit of any without injury. Let the Reader read the passage again and again, and then mark the gracious tendencies of the Lord to his people.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Jer 31:10 Hear the word of the LORD, O ye nations, and declare [it] in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd [doth] his flock.
Ver. 10. Hear the word of the Lord, O ye nations. ] Hear and bear witness of the gracious promises that I make to my people; for I would have them noted and noticed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Jer 31:10-14
10Hear the word of the LORD, O nations,
And declare in the coastlands afar off,
And say, He who scattered Israel will gather him
And keep him as a shepherd keeps his flock.
11For the LORD has ransomed Jacob
And redeemed him from the hand of him who was stronger than he.
12They will come and shout for joy on the height of Zion,
And they will be radiant over the bounty of the LORD-
Over the grain and the new wine and the oil,
And over the young of the flock and the herd;
And their life will be like a watered garden,
And they will never languish again.
13Then the virgin will rejoice in the dance,
And the young men and the old, together,
For I will turn their mourning into joy
And will comfort them and give them joy for their sorrow.
14I will fill the soul of the priests with abundance,
And My people will be satisfied with My goodness, declares the LORD.
This strophe is describing the joyful return of the exiles. The theology is twofold.
1. YHWH exiled them for their sin. He will restore them in their repentance and faith (Jer 31:9).
2. YHWH is sovereign over all nations (cf. Jer 31:10; Deu 32:8). YHWH, not the non-existent idols of the pagan nations, controls time/history.
Jer 31:10 There are three IMPERATIVES.
1. hear – BDB 1033, KB 1570, Qal IMPERATIVE
2. declare – BDB 616, KB 665, Hiphil IMPERATIVE
3. say – BDB 55, KB 65, Qal IMPERATIVE
The nations must hear YHWH’s message of restoration. They must know Him: His love, power, provision! YHWH works with the descendants of Abraham in special ways to inform and attract the descendants of Adam! This is surely the implication of monotheism (see Special Topic: Monotheism ) and Gen 12:3!
shepherd keeps his flock This is an OT title for God (cf. Psalms 23; Isa 40:11; Eze 34:11-14; Eze 34:31). This title is used of Jesus in John 10 (cf. Eze 34:23; Mic 5:4). Attributing OT titles for YHWH to Jesus is a common way for NT writers to confirm the deity of Christ.
1. OT titles of YHWH applied to Jesus
2. OT actions of YHWH applied to Jesus
3. grammatical constructions where God and Jesus are the dual OBJECTS of VERBS or PREPOSITIONS
4. clear statements (cf. Joh 1:1; Joh 5:18; Joh 8:58; Joh 10:30; Joh 14:9; Joh 17:11; Rom 9:5; Heb 1:8; 2Pe 1:1)
Jer 31:11 ransomed. . .redeemed These two terms are parallel. Both are metaphors of God’s love for fallen humanity. See the Special Topic: Ransom/Redeem .
1. ransom – BDB 804, KB 911, Qal PERFECT, Jer 15:21; Hos 13:14; Mic 6:4; Zec 10:8
2. redeem – BDB 145, KB 169, Qal PERFECT, so common in Leviticus, Ruth, Isaiah. Title for YHWH in Isa 41:14; Isa 43:14, but used only twice in Jeremiah, here and Jer 50:34 (also title for YHWH).
Jer 31:12 on the height of Zion Zion is one of seven hills on which Jerusalem was built. Mt. Zion was the site of the Jebusite fortress captured by David. He built his palace on this hill.
However, in this context, Zion stands for Jerusalem. The word height would refer to Mt. Moriah, the site of the rebuilt temple. The place God chose His name to dwell (recurrent phrase in Deuteronomy).
they shall never languish again The covenant blessing of Leviticus 26 and Deuteronomy 28 are present and secure (cf. Jer 31:5). In this statement is the promise of no more exiles (cf. Isa 35:10; Isa 60:20; Isa 65:17-25)! The new day has come! Was this fulfilled in the post-exilic return? Was that restoration still conditional? Has the new day of a new heart, mind, and spirit arrived? I think this imagery points toward the gospel (initiated covenant) and eschatological fulfillment (consummated covenant).
Jer 31:13-14 Notice the people who were rejoicing.
1. young women (lit. virgin)
2. young men
3. old men
4. the priests
5. my people (collective term)
Jer 31:12 is related to the nations which will be included, but Jer 31:13 relates to the returning exiles. This inclusiveness reminds one of Joe 2:28-29, quoted in the first Apostolic sermon in Acts 2.
Jer 31:14 I will fill the soul of the priests with abundance This refers to the re-instigation of the sacrificial system. Jeremiah was not opposed to the cultus but wanted faith and ritual (cf. Lev 7:32-36), not ritual alone.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
isles = coastlands, or maritime countries.
He that scattered, &c. Reference to Pentateuch (Deu 30:3).
Fuente: Companion Bible Notes, Appendices and Graphics
Jer 31:10-14
Jer 31:10-14
Hear the word of Jehovah, O ye nations, and declare it in the isles afar off; and say, He that scattered Israel will gather him, and keep him, as shepherd doth his flock. For Jehovah hath ransomed Jacob, and redeemed him from the hand of him that was stronger than he. And they shall come and sing in the height of Zion, and shall flow unto the goodness of Jehovah, to the grain, and to the new wine, and to the oil, and to the young of the flock and of the herd: and their soul shall be as a watered garden; and they shall not sorrow any more at all. Then shall the virgin rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith Jehovah.
The care of God for his Church in the New Israel of the Messianic kingdom is depicted here. In that age, there was no better way to enumerate these blessings than we find in the agricultural metaphors which abound in this chapter.
2. The disheartened (Jer 31:10-14)
Israel was the flock of God, but during the exile a scattered and miserable flock (cf. Jer 13:17). The day will shortly come, says the prophet, when the Good Shepherd shall seek His own. The Gentiles, the nations, are called upon to hear the word of the Lord i.e., to accept His word with a believing heart. Then they in turn are to become proclaimers of the Good News to Israel (Jer 31:10). The Lord will redeem Jacob, the true Israel of God, from the hand of his captor (Jer 31:11). The proclamation of the Gentiles will not be in vain. Together Jews and Gentiles will flow like a mighty stream to Zion. There they will both enjoy the blessings of the Lord-grain, wine, oil, the young of the flock and herd. Gods people will be like a well-watered garden in the midst of a barren waste in that day. What an exquisite picture of the peace, contentment and prosperity of the people of God! Zion shall echo with glad songs of praise. Gods people shall sorrow no more (Jer 31:12). Their mourning shall be turned into joy. Old and young, men and women rejoice together in the joyous deliverance which they have experienced (Jer 31:13). So many sacrifices will be brought to the Temple that the priests, to whom portions of the sacrificial animals belonged (Lev 7:31-34), will have more than enough to fill their own needs. The paragraph closes with a declaration which only the child of God who has come to spiritual Zion can appreciate: My people shall be satisfied with My goodness!
Fuente: Old and New Testaments Restoration Commentary
declare: Gen 10:5, Psa 72:10, Isa 24:14, Isa 41:1, Isa 42:4, Isa 42:10, Isa 60:9, Isa 66:19, Zep 2:11
He: Jer 50:17, Deu 30:4, Deu 32:26, Isa 27:12, Isa 40:11, Isa 54:7, Eze 5:2, Eze 5:10, Eze 11:16, Eze 20:34, Mic 2:12, Mic 4:6, Zep 3:19, Joh 11:52
and keep: Isa 40:11, Eze 34:12, Eze 37:24, Mic 5:4, Zec 9:16, Luk 12:32, Joh 10:27, Act 20:28, Act 20:29
Reciprocal: Deu 30:3 – then the Neh 1:9 – yet will I Psa 102:13 – Thou Psa 107:3 – gathered Isa 11:11 – the islands Isa 29:22 – Jacob shall Isa 48:20 – utter it even Isa 56:8 – which Jer 4:16 – ye Jer 6:18 – hear Jer 32:37 – I will gather Jer 50:2 – Declare Jer 50:4 – going Eze 36:10 – the wastes Dan 11:18 – the isles Joe 3:9 – Proclaim Zec 2:6 – spread Zec 10:8 – for
Fuente: The Treasury of Scripture Knowledge
Jer 31:10. O ye nations predicts that the great event of the return of Israel and re-establishment in Palestine will become generally known. The first definition of the original for isles is A habitable spot, and it is used here in about the same sense as nations. Gods love and care for his people is assured tvhich will be evident to the peoples of the earth. The flock will be brought together again,
Fuente: Combined Bible Commentary
Jer 31:10-11. Hear the word of the Lord, O ye nations, &c. This apostrophe, or turning to the heathen nations, was, as it were, the prelude of calling them to the knowledge of the true God. This calling of them was certainly never effected by the Jews in the way and to the degree it was by the apostles of Christ and their disciples, who gained thousands more to Christianity than ever the Jews did to Judaism. Here the prophet calls upon the Gentiles, not the Jews, to hear the word of the Lord, and to proclaim or make it known; and the event has proved that he did not do this but by the direction of the Divine Spirit, since the Gentiles were far more ready to hear and obey the word of God by Christ, and to receive his divine doctrine, and propagate it, than the Jews were. Declare it in the isles afar off The Jews, as we have repeatedly seen, called all the countries islands to which they went by sea. He that scattered Israel, &c. He that caused Israel to be carried away captive into various countries, and dispersed them over the face of the earth, will gather them into one body or people, Isa 11:12; Isa 27:12; Isa 54:7. And keep him as a shepherd does his flock As Gods care over his people is often compared to that of a shepherd, so the office of the Messiah is described under the same character, Isa 40:11, and particularly with respect to the Jews, after their conversion and restoration. For the Lord hath redeemed Jacob, &c., from him that was stronger than he From those who by subtlety and power conquered him, and detained him captive; an emblem of that redemption which Christ obtains for us by vanquishing the devil, called the strong one, Mat 12:29.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
The nations also needed to hear that Yahweh would re-gather the flock of people that He had scattered, namely, Israel.