Exegetical and Hermeneutical Commentary of Jeremiah 31:8
Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
8. The Lord’s reply to the joyous acclamation. Cp. Isa 42:16; Isa 40:11.
the blind and the lame, etc.] None shall be omitted. Even those who would naturally have most difficulty in travelling shall return.
hither ] to Palestine, where the prophet is now writing.
Fuente: The Cambridge Bible for Schools and Colleges
The coasts of the earth – See Jer 6:22 note.
Thither – Really, here. Not to the north country, but to Palestine, where Jeremiah wrote. A company is the word constantly used of Israel at the Exodus Exo 16:3 as an organized community.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. I will bring them from the north country] From Babylon.
From the coasts of the earth] The ten tribes were carried away partly into Assyria by Tiglath-pileser, and partly into Mesopotamia and Media by Shalmaneser, 2Kg 15:29; 2Kg 17:6. Assyria and Media, being very distant from Palestine, might have been called, in prophetic language, the coasts of the earth.
The blind and the lame] I will so effectually remove all difficulties out of the way, so provide for them on the journey, so supernaturally support their bodies and minds, that the veriest invalids shall safely proceed to, and happily arrive at, the end of their journey.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By the north country, is unquestionably meant Babylon, and the land of the Chaldeans, and those places which were northward of Jerusalem; and by the
coasts of the earth, all other parts into which any of the Jews had been driven. The meaning of this is, that nothing should hinder such from returning as had a mind to return; blind men that could not see their way, and lame persons, who had no strength to walk in it, though they saw it, and women with child, in regard of their heaviness, and women travailing, in regard of their pain, are persons more unfit to travel long journeys than any others; but saith God, I will make such provision, that some under those circumstances shall come. That these phrases must be interpreted only into this general sense appears, because such persons in a literal sense could not come. And though some worthy interpreters understand it in a spiritual sense, of ignorant and impotent persons, and such as are laden with the burden of their sins, and of coming to Christ, it seems not to be the primary sense of the text.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. northAssyria, Media, c.(see on Jer 3:12 Jer 3:18;Jer 23:8).
gather from . . . coasts of .. . earth (Eze 20:34;Eze 20:41; Eze 34:13).
blind . . . lame, &c.Noteven the most infirm and unfit persons for a journey shall be leftbehind, so universal shall be the restoration.
a great companyor,they shall return “in a great company” [MAURER].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Behold, I will bring them from the north country,…. As from Babylon, at the end of the seventy years’ captivity, which lay north of Judea; so, in the latter day, from those northern countries, as ours, where they now are in great numbers:
and gather them from the coasts of the earth; or “sides” of it; from all the parts of the world where they are:
[and] with them the blind and the lame, the woman with child and her that travaileth with child together; signifying that no difficulties whatsoever should hinder them in their return to their own land; provision should be made for persons under these circumstances, so unfit to travel. All this may be understood, in a figurative sense, of those who are spiritually “blind”; who are made to see their lost estate, and need of Christ; and are brought to him, and to his church, in a way they had not known, and in paths they knew not before: and of the lame and impotent, unable to do any good thing in a spiritual sense, and will not come to Christ, unless drawn; these are made to leap as a hart, and to flee to Christ for refuge, and run the ways of his commandments: and of such who are laden and burdened, as “women with child”; and who are encouraged and enabled as such to come to Christ, and cast their burdens on him, and find rest for their souls: and of such who are in pain and distress, as one “that travaileth with child”: in the pangs of the new birth, under a sense of wrath, and as ready to perish; who also are enabled to come and venture their souls on Christ, receive his Gospel, and submit to his ordinances, where they find peace and comfort:
a great company shall return thither; three thousand were converted under one sermon, in the first times of the Gospel; and, in the latter day, the nation of the Jews shall be born again at once; the number of the children of Israel shall then be as the sand of the sea, and great shall be the day of Jezreel, Isa 66:8.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet again confirms the same truth, but with amplification. For this oracle is not only prefaced as having proceeded from God, but that the address might be more forcible, he introduces God himself as the speaker, Behold me restoring them from, the land of the north; for Babylon, as it is well known, was northward from Judea. And whenever the Prophets speak of the deliverance of the people, they ever name the north; as, also, when they threaten the people, they say that an army or a calamity was to come from the north. They had before been delivered from the south, for such was the situation of Egypt. The Prophet now intimates that God was furnished with power to liberate them again from the land of the north.
Then he says, and I will collect them from the sides of the earth: by sides, he means the extremities or the corners, so to speak, of the earth; as though he had said, that their dispersion would not prevent God from collecting his people.
Nearly the same promise was announced by Moses, though in other words, —
“
Though thou wert dispersed through the four quarters of the world, I will yet from thence collect thee.” (Deu 30:4)
God there means that distance of places would be no obstacle to him, but that as soon as the fit time arrived, he would again collect his Church from its dispersion. We hence see what the Prophet understands by the sides of the earth. And he intended to obviate a doubt which might have depressed the minds of the people on seeing the body torn and deformed: “Eh! how can it be, that we can again come together?” In order then to remove this doubt, the Prophet says that God would come to collect his people again, not only from one corner, but also from the extreme regions of the earth.
He then adopts another mode of speaking, in order to shew that no impediment would be so strong as to exceed God’s power, when his purpose was to deliver his people: The blind, he says, and the lame, the pregnant, and the one in travail, shall come The blind cannot move a step without stumbling or falling; then the blind are by no means fit to undertake a journey, for there is no way which they can see as open for them; and the lame, when there is a way for them, cannot make any progress. But God promises that such would be their deliverance, that both the lame and the blind would participate of it. He then mentions the pregnant and women in childbed The pregnant, owing to the burden she carries, cannot undertake a long journey, and she that is recently confined, can hardly dare to leave her bed, being so debilitated by parturition; but God promises that the pregnant and the lately confined shall return with the rest; as though he had said, that there was no fear but that God would restore his Church, because his power was superior to all the impediments of the world, so that he could confirm the feeble, guide the blind, sustain the lame, and strengthen the pregnant and those lying in childbed.
Now, though the Prophet addressed this discourse to the ancient people, it yet contains a doctrine perpetually useful. We hence gather, that they act preposterously who estimate God’s favor according to present appearances. But this is a mistake almost inbred in us by nature, and engrosses all our thoughts and feelings. Hence arises want of confidence in God, and hence it also happens, that all God’s promises become frigid to us, or at least lose their just value. For when God promises anything, we look around us and inquire how it can be fulfilled; and if our minds cannot comprehend the way and manner, we reject what has proceeded from the mouth of God. Let us then attend to this prophetic doctrine; and when God seems to promise what surpasses our faith, nay, what appears to us by no means possible, let this doctrine come to our minds, and let it serve as a corrective to check our false thoughts, lest we, having our minds preoccupied by a false and preposterous opinion, should do wrong to the power of God. If, then, the deliverance which God promises seems incredible, as to our perceptions, let us remember that it is in his power to make the blind to see, the lame to walk, the pregnant and those lying in childbed, to undertake a journey; for he can by his power surmount all obstacles, so that we shall find our faith victorious, provided we learn to rely on God’s promises, and firmly rest on them. We now understand what use we ought to make of this prophecy. It follows afterwards —
Fuente: Calvin’s Complete Commentary
B. A New Consolation Jer. 31:7-20
Jer. 31:7 sets the tone for the four paragraphs which follow. The prophet foresees the day when salvation will be accomplished and a new joy will fill the hearts of Gods people. Jeremiah calls for shouts of joy and praise. It is not clear to whom this exhortation is addressed. The imperatives throughout the verse are in the plural. Jeremiah is probably calling upon all those who love the Lord whether Jew or Gentile to burst forth into joyous strains. Israel is here called the chief of the nations because God had chosen them from among all the nations for special privileges and obligations.[261] In the verses of this section
[261] Amo. 3:2; Deu. 7:6; Deu. 4:7-8.
Jeremiah offers divine consolation to four different groups: the distressed (Jer. 31:8-9), the disheartened (Jer. 31:10-14), the disconsolate (Jer. 31:15-17) and the despondent (Jer. 31:18-20).
1. The distressed (Jer. 31:8-9)
TRANSLATION
(7) For thus says the LORD: Shout joyously for Jacob! Rejoice over the head of nations! Proclaim! Praise! Say, Save, O LORD, your people, the remnant of Israel. (8) Behold, I am about to bring them from the land of the north, and I will gather them from the ends of the earth. Among them shall be the blind and the lame, the pregnant woman and she who is in labor, together. As a great throng they shall return to this place. (9) With weeping they shall come, and with supplication I will lead them; I will guide them alongside streams of water, in a straight way in which they will not stumble; for I am a father to Israel, and Ephraim is My first-born.
COMMENTS
The journey home from exile would be particularly difficult for certain segments of the population. Nonetheless, those in distressthe blind, the lame, the woman travailing with childwill return with tears of joy and contrition upon their cheeks, and with supplications upon their lips. God will hear their prayers and will lead them in a straight way where there will be no danger of stumbling. He will lead them beside streams of water where they can find refreshment. How careful were the prophets to always include the distressed of humanity in Gods program of salvation and deliverance. The reason for Gods concern for the distressed is clearly stated: For I am a Father to Israel, and Ephraim is My first-born. It is not entirely clear whether Israel in this verse is the entire nation, Judah or the Northern Kingdom. The concept of Israel as the son of God is as old as the accounts of the Exodus (Exo. 4:22). The heavenly Father will not allow His son, the spiritual remnant of the nation, to remain in captivity.
Fuente: College Press Bible Study Textbook Series
(8) And with them the blind and the lame . . .The vision of restoration continues, and the prophet sees in the spirit the great company of those that return. Even those who are commonly left behind in such an expedition, as incumbrances hindering its march, the blind, the lame, the women with child or in the very pangs of childbirth, will be seen in that company. None shall remain behind. They are to come from the land of the North, the wide range of the term covering the exiles both of Judah in Babylon and of Israel in the cities of the Medes. For the coasts of the earth see Note on Jer. 25:32.
Shall return thitheri.e., to the land of Israel, as the goal of the company of travellers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. The blind and the lame, the woman with child, etc. Are mentioned as illustrating the completeness of the deliverance. Thither, should be hither.
Jer 31:8-9. Behold, &c. The reader will understand these verses best by referring to Isa 35:5; Isa 35:10; Isa 41:18; Isa 49:10 where that prophet foretels the same things, though with much more magnificence. All this was but imperfectly verified in the return of the Jews from Babylon, but was made good in those who were made partakers of the Gospel of Christ, in the miracles, in the preaching of the apostles, in the free grace and pardoning mercy of the Redeemer; but will be still more fully accomplished, when the Jews shall be restored, and the fulness of the Gentiles arrive. Houbigant renders the beginning of the 9th verse, They went out with weeping; I will restore them with comfort.
DISCOURSE: 1070 Jer 31:8-9. Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child, and her that traraileth with child together: a great company shall return thither. They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way wherein they shall not stumble; for I am a father to Israel, and Ephraim is my firstborn. [Note: In the foregoing Discourse this passage is treated more particularly in reference to the Jews: in this, as applicable to the Church at large.] THE language in which the prophets speak of the return of the Jews from Babylon, necessitates us to look to some other event for the full accomplishment of their predictions. In a measure, they were fulfilled in the conversion of so many myriads to God in the apostolic age: but they will receive their final completion in the Millennial period, when all flesh shall see the salvation of God. In speaking of those whom God would bring back from their captivity, and by whom he would re-establish his worship upon Mount Zion, the prophet has respect to those who should come out from their earthly bondage to serve God in the Church of Christ. He here gives us a highly figurative description of,
I.
Their character
If we should select those who were of all others most incapable of undertaking a journey of many hundred miles through a trackless desert, we should certainly fix on those mentioned in the text: yet those are the persons specified by God as chosen by him for that very purpose. We cannot doubt but that something peculiarly important is intended to be conveyed under this striking representation. It implies then, we apprehend,
1.
That there are no discouragements which God will not enable us to surmount
[Persons, when exhorted to begin their journey heavenward, are ready to urge the peculiarity of their situation and circumstances, either as an excuse for their not attempting the work, or as a reason for procrastination. But however specious their pleas may be (and certainly none can appear stronger than those which the persons referred to in the text might offer), God would have them to know, that, under his auspices, the feeblest person in the universe may undertake the hardest services, assured that through Christ strengthening him he shall be able to do all things [Note: Php 4:13.]. The blind shall see out of obscurity and out of darkness [Note: Isa 29:18.]; the lame man shall leap as an hart [Note: Isa 35:5-6.]; the travailing woman shall be delivered without pain or consequent weakness [Note: Isa 66:7-9.]; the very dead shall arise out of their graves, to perform the functions of life [Note: Eze 37:1-12.]; nor shall any thing be impossible to them that believe [Note: Mar 9:23.].
Let none then excuse themselves on account of ignorance or weakness, or wait for a more convenient season; but rather let all with one heart obey the call of God, and go forth strong in the Lord and in the power of his might. As on the departure of Israel from Egypt there was not one feeble person among their tribes [Note: Psa 105:37.], so neither shall there be one at this time whose strength shall not be according to his day [Note: Deu 33:25.].]
2.
That God has chosen those who are in the most discouraging circumstances, on purpose that his own power may De the more displayed and glorified
[If none but the strong and active were to enter on the Christian course, or none but the moral and the wise were to embrace the truth, we should be ready to ascribe the glory to man. But God has reserved all the glory to himself, by taking the poor and ignorant and vile in preference to others [Note: 1Co 1:26-29.], and by converting them to himself through the instrumentality of the weakest means [Note: 2Co 4:7.]. Apparent discouragements therefore may rather operate to increase our expectations of more effectual aid; since the weaker we are in ourselves, the more will Christs strength be perfected in our weakness [Note: 2Co 12:9.]. Instead of pleading our unfitness and imbecility as reasons for declining the path of duty, we should rather glory in our unfitness, that the power of Christ may rest upon us [Note: 2Co 12:10.].]
Curious as the description of the persons is, it is not more so than the representation of,
II.
Their journey
Many there have been, and infinitely more shall there hereafter be, even a multitude that no man can number, who shall be brought to Zion. But how shall they come? Their journey is here described,
1.
In its commencement
Weeping and supplication well become those who are turning from the power of Satan unto God. How can they reflect on their former bondage without the deepest humiliation, or without crying mightily to God for pardon and deliverance? How can they stir one step towards Zion, and not be overwhelmed with admiring and adoring thoughts of Gods goodness to them, and entreating that the good work which he has begun may be carried on and perfected in their souls? The more ardent their desire is after God, the more will weeping and prayer abound in their experience [Note: Zec 12:10. with Jer 50:4-5.].]
2.
In its progress
[As the journey from Babylon to Judea was both wearisome and dangerous, especially for persons circumstanced as the Jews were in their return to Zion, so the Christians path lies through many difficulties and dangers. But God promises him the things he so much needs; refreshing consolation, and unerring direction.
There are times when the souls of Gods people are discouraged by reason of the way [Note: Num 21:4. Psa 107:4-5.]. Their trials and temptations overwhelm their spirit; and they would utterly fail, if not succoured by seasonable communications of grace and peace. But God has provided a Comforter for them, even the Holy Ghost, whom he will send into their drooping and desponding souls, and by whoso agency he will revive and strengthen them [Note: Isa 43:19-20; Isa 40:29-31.]. None can be in so distressed a state, but they shall have rivers of consolation at hand for their refreshment [Note: Isa 41:17-18.].
Is their path peculiarly intricate and slippery? God will make their way plain before their face: the rough places shall be plain, and the crooked paths straight. In seasons of difficulty they shall hear a voice behind them saying, This is the way, walk ye in it [Note: Isa 30:21; Isa 35:8.]. And if at any time their foot slide, he will put his everlasting arms underneath them, and uphold them that they may not fall.
Of these seasonable communications the Christian may be assured, because of the near relation in which he stands to God himself. God is his father, and considers him as his firstborn [Note: Exo 4:22-23.]. Whatever therefore is suited to that high relation shall certainly be imparted to him, in such a measure, and such a manner, as shall most conduce to his eternal welfare.]
Address Those who are yet in a state of bondage
[Whatever diversity there may be in the states and characters of those who return to Zion, there is not one who does not see abundant reason to class himself among those mentioned in the text: and if we have never felt ourselves in a state resembling theirs, we may be assured that we are yet in bondage to sin and Satan. Behold then, to such persons we have a message from God himself: as Gods watchmen, we would cry, Arise ye, and let us go up to Zion, to the Lord our God [Note: ver. 6.]! Make no excuses, no delays. The Lord Jesus Christ has proclaimed liberty to the captives, and the opening of the prison to them that are bound. Be not then like those in Babylon, who, because of their comfortable settlements there, sat down regardless of the Holy Land; but put yourselves under the guidance of your Divine Leader; brave the dangers and difficulties of the way; and look to the honour and felicity of serving him, as an ample recompence for all that you can do or suffer in the ways of his appointment.]
2.
Those who are travelling towards Zion
[Adored be God, who has brought you out with a mighty hand and a stretched-out arm! But beware how you ever think of returning to your former bondage: for then will your last end be worse than your beginning [Note: 2Pe 2:20.]. You must expect difficulties: your faith and patience will be tried: it is through faith and patience that you must inherit the promises [Note: Heb 6:12.]. But, when God is for you, you need not care who, or what, is against you. Only encourage yourselves in the Lord your God: in the mount of difficulty the Lord will be seen [Note: Gen 22:14.]: though you are no better armed than Gideons band with their lamps and pitchers, you shall put to flight all that oppose your progress [Note: Jdg 7:20-21.]: and though you are as unfit for exertion as a travailing woman, you shall reach in safety the Zion that is above.]
I do not doubt, but that these verses had respect to the bringing back the people from Babylon. But, I still think, the Holy Ghost had yet a much greater object in view, in bringing back the Lord’s heritage from worse than any earthly captivity, even from the captivity of sin and Satan. For what blindness is equal to the blindness of the soul; or what captivity like the bondage of hell? If we read the passage in this spiritual point of view, we shall find it precious indeed. The Lord puts a behold! before the words, that the Church may take notice. And surely most worthy of notice it is: for both the north country, and all the coasts of the east shall give up God’s children, when the Lord demands his own. He saith to the north, give up; and to the south, keep not back. Isa 43:6 . But who are they that shall come? Both the blind and the lame. Jesus will be eyes to the blind, and feet to the lame. No impediments shall obstruct, for even a woman in travail shall not plead excuses, but joyfully follow the Lord’s royal camp. And observe, Reader! the Lord saith, it shall not be a few, but a great company. John when in vision he saw heaven opened, tells the Church, that in his day it formed a multitude that no man could number. And what an host of redeemed souls since born, and who have joined the society of the spirits of just men made perfect, who shall calculate? Rev 7:9 . And I beg the Reader yet further to remark on this beautiful passage, how the redeemed are said to come. They are to come both with weeping and supplication. Tears of holy joy, under a conscious sense of undeservings but, as holy mourners in the view of divine mercy. The same Prophet hath elsewhere more particularly described this sweet frame of soul. Jer 50:4-5 . And what sums up the whole beauty of this lovely passage, is in the close of it, wherein the Lord assigns the reason of this mercy; that it is not in human merit, but divine favor; and God’s relationship to his people in Christ. As the Lord said to Pharaoh in Egypt, so now he saith to all: Israel is my son, my first born. Oh! precious cause of all our mercy in Christ! Exo 4:22 .
Jer 31:8 Behold, I will bring them from the north country, and gather them from the coasts of the earth, [and] with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
Ver. 8. Behold, I will bring them. ] Here is a present answer to such a prayer; and this promise hath its performance chiefly in the kingdom of Christ, who will not suffer the least or the weakest of his to miscarry. See Isa 35:5-6 .
Behold. Figure of speech Asterismos.
gather = gather out.
coasts = borders, or extremities.
company = an organized community.
thither = hither.
I: Jer 3:12, Jer 23:8, Jer 29:14, Psa 107:3, Zec 2:6
the coasts: Psa 65:5, Psa 98:3, Isa 43:6, Isa 45:22, Isa 52:10, Eze 20:34, Eze 20:41, Eze 34:13
them the: Isa 40:11, Isa 42:16, Eze 34:16, Mic 4:6, Zep 3:19, Mat 12:20, Joh 21:15, 1Co 8:10, 1Th 5:14, Heb 4:15, Heb 12:12
Reciprocal: Num 10:33 – went before Ezr 3:12 – wept Ezr 8:21 – afflict ourselves Psa 23:3 – leadeth Psa 126:1 – turned again Ecc 7:3 – is better Isa 14:1 – set Isa 43:5 – I will Isa 49:18 – all these Jer 1:14 – Out of Jer 3:14 – one of a city Jer 3:16 – when Jer 3:18 – out Jer 16:15 – that brought Jer 23:3 – General Jer 46:27 – I will save Jer 50:19 – bring Eze 11:17 – General Eze 28:25 – When Eze 34:11 – search Eze 36:24 – General Eze 37:21 – General Joe 3:7 – I will Mic 2:12 – surely assemble Mic 7:12 – also Zep 3:18 – gather Zec 8:7 – I Luk 7:22 – how Joh 10:3 – and leadeth Heb 12:13 – lame
Jer 31:8. For the significance of north see the historical note given in connection with Isa 14:31 in volume 3 of this Commentary, Coasts means the various regions in the vast Babylonian Empire where the Jews had been scattered. Blind and lame and other people with different handicaps will all be enabled to come to Jerusalem when God is ready to restore tiis people to their own country.
Jer 31:8-9. Behold, I will bring them from the north country Here God himself undertakes to conduct home the remnant of his people from the countries through which they had been scattered; and the promise relates to the ten tribes, as well as to those of Judah and Benjamin; for Assyria and Media, whither they were removed, lay north of Judea as well as Babylon. And the following words speak of a general restoration of this people from their several dispersions; and with them the blind and the lame, &c.
God will compassionate their infirmities, and will conduct them with all imaginable care and tenderness, and furnish the feeble and indigent of them with suitable accommodations. The prophet alludes to the care and compassion which God manifested in conducting his people, of all ages and conditions, through the wilderness, compared to the care with which a parent or nurse carries a tender child, Deu 1:31. See also Isa 40:11; Isa 49:10. They shall come with weeping The LXX. translate the words, , , they went forth with weeping, but with comfort will I bring them back; which sense agrees exactly with the words of Psa 136:5-6, which was composed upon occasion of the return from captivity, He that sows in tears shall reap in joy: he that goeth forth weeping, shall come again with rejoicing. Our translation, however, is much more agreeable to the original words, and is also confirmed by Jer 3:21, where we read, A voice was heard, weeping and supplications of the children of Israel; the prophet speaking upon the same subject, and in the same words here used. See also chap. Jer 50:4, where it is said, The children of Israel and Judah shall come together, going and weeping, and seek the Lord their God. All which words imply, that the Jews and Israelites, at the time of their general restoration, shall have their joy tempered with tears of repentance for their former miscarriages; which is more fully expressed Zec 12:10, where God promises to pour upon them the spirit of grace and supplication. I will cause them to walk by the rivers of waters So that they shall not be afflicted with thirst, or the want of any accommodation in their journey. The words allude to Gods miraculously supplying the Israelites with water in the wilderness. See notes on Isa 35:6-7; Isa 41:17-18; Isa 49:10. In a straight way wherein they shall not stumble This phrase is an allusion to Gods leading the Israelites through the Red sea, and afterward in the wilderness. See Isa 63:13; Isa 42:16. For I am a father to Israel The remembrance of former connections is here mentioned as the motive of Gods returning favour to Israel. And Ephraim is my firstborn Ephraim is often, as here, equivalent to Israel, especially when Israel denotes the ten tribes as distinct from Judah. He is termed the firstborn among the tribes of Israel; because the birthright which Reuben had forfeited was conferred upon the two sons of Joseph, of whom Ephraim had the precedence. The reader will observe, that all this was but imperfectly verified in the return of the Jews from Babylon, but was fully made good in those who were made partakers of the gospel of Christ, in the miracles, in the preaching of the apostles, in the free grace and pardoning mercy of the Redeemer.
A great number of Israelites of all types would return to the Promised Land from all over the world, not just from the north where they went into Assyrian and Babylonian captivity. The disadvantaged as well as the able-bodied would come, even pregnant women and those about to give birth. If the Lord would bring even these dependent types of people back, there was hope for all (cf. Isa 35:5-6).
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
THE CHRISTIAN PILGRIMS
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)