Jeremiah 31:1
"At that time," declares the LORD, "I will be the God of all the families of Israel, and they will be My people."
Sermons
Religion in the HomeJ. G. Rogers, D. D.Jeremiah 31:1
The Steps of the Kingdom of GodS. Conway Jeremiah 31:1
The Restoration of IsraelS. Conway Jeremiah 31:1-9














To cheer the hearts of the exiles, to lift up the despondent, and to vindicate the faithfulness of God, is the intent of this and the many other predictions concerning the restoration of Israel. In a limited sense they were fulfilled by the restoration at the close of the Captivity; but the events of that period can hardly be said to have filled up the meaning of the emphatic language which the prophets were wont to employ. Hence it has been felt to be necessary to look further for the complete fulfilment of these many most glorious predictions. And in the yet future restoration of Israel, in the gathering home to their own land again in all their national entirety, not a few see the real meaning of the prophets' words. Others, whilst clearly seeing that the return of the exiles from Babylon could not satisfy the inspired Word, find that which more than meets the case in the restoration of humanity at large - in that which our Saviour called "the regeneration," and St. Peter "the restitution of all things," and St. Paul "the gathering of all things in one, even in Christ." And, as in a microcosm, we may see in the redemption of every individual soul the varied characteristics which shall be more broadly and conspicuously displayed when these prophetic utterances shall have their perfect fulfilment in the kingdom of God. In the above verses (1-9) some of these characteristics are indicated; e.g. -

I. ITS AUTHOR. This is the Lord. See how in all these opening verses this fact is emphatically proclaimed. In ver. 1 it is the Lord who declareth that he "will be the God," etc; in the second verse "the Lord" speaks, saying, "I caused him to rest;" in the third the Lord it is who declares to his servant the unchanging love which is at the root of all this restoration; and in ver. 4 it is again," I will build thee," etc. Let these prophecies be understood as they may, the blessings of which they tell are every one of them due to the Lord alone, whether we apply them to the return from exile, the national restoration of Israel yet to come, the redemption of humanity, or to the individual soul. He is the gracious Author of every such restoration, and to him is the praise to be given.

II. THE BLESSINGS OR SUCH RESTORATION. There will be:

1. Gladness and joy. (Cf. vers. 4, 7.) Under the imagery of a festive dance the prophet declares this. The mournful monotone of humanity's sorrow, its ceaseless moan, shall be replaced by the song, the dance, the shout of joy.

2. Peace. For centuries the vine clad hills of Samaria had been the object of the marauder's repeated attack; invasion after invasion had fallen upon "the planters" that planted there. But now, undisturbed, unmolested, they shall not merely plant, but eat the fruit of their vines. It is an image of unruffled peace which arises from the perfect security in which God's people shall forever dwell. In the turmoil of life, amid its tossings to and fro, and its painful agitations, there are not a few to whom the thought of this blessed peace is the chief charm of the hoped for future.

3. Unity. (Ver. 6.) The watchmen of Ephraim, who were stationed on the high mountains to proclaim the advents of the feasts and festivals of God's people shall cry, "Arise ye, and let us go up to Zion." What a change here from the old sad past! Then Israel would not worship in Zion, but stood aloof in her own worship within her own borders. But now Israel and Judah shall go together to worship in Zion. Not discord now, but blessed unity. It can hardly be questioned that the spirit of strife, which is an all but universal feature in human character, and never has been wanting in vigorous expression, must have been designed for some good end. But who will not welcome the day when it can be done without, and the nations shall learn war no more?

4. God shall be all and in all. The going up to Zion shall be "to the Lord our God." This fact is the keystone of the whole arch of promise and of blessing. Without it all would crumble away, could have no existence, still less permanence.

III. ITS PROCESS.

1. The proclamation of God's grace is made. Faith to believe it is given. Then and thence "praise" to God for his goodness and "prayer" pleading with God to make good his word. "O Lord, save," etc. (ver. 7).

2. Then God actually proceeds to bring them away from the many lands where they are scattered. Distance is no obstacle (ver. 8). Their own infirmities shall not hinder (ver. 8). The dreadful desert, with its thirst, its pathless extent, its rough rock strewn ways, shall not hinder; for (ver. 9) God shall give them "rivers of waters," and "a straight way wherein they shall not stumble."

3. We see them approaching their own land: "They shall come with weeping," etc. (ver. 9). It is the sense of God's goodness that more than aught besides leads to that godly sorrow which is the sure guarantee of complete abandonment of those sins which in the past had brought such evil upon them, and which, until abandoned, would render restoration impossible.

IV. THE REASON AND MOTIVE OF IT. Ver. 9, "For I am Israel's Father," etc. It is this fact of the fatherhood of God that explains the darkest experiences of life, for such experiences are God's disciplines, the pruning of the vine, etc. And it enables us to sustain them and warrants the highest and most blessed hopes for those who are called upon to endure them. God's fatherhood is at the same time the most awful and the most blessed fact the soul can know. Let us see to it that, by loving obedience to his will, we know only the Father's smile and escape the Father's frown. - C.

At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be My people.
The family is a primal and universal institution, which stands alone distinct and apart from all others. Men voluntarily create States or Churches, but God putteth men in families. The relations of husband and wife, parent and child, brother and sister, are altogether different in origin and character from those of the ruler and the ruled, whether in civil or religious society. They began when men was created. They cannot and will not cease until the race ceases to exist. They are recognised, therefore, and they are the only associations which are so recognised in the announcement of those fundamental precepts of moral law, which we properly separate from all the other rules given to the children of Israel through Moses, and call the Ten Commandments. But it is not even in these solemn commands that the sacred and impressive character of these relations is best gathered. It is rather their frequent employment in one form or other to illustrate the relation which the Father and our Lord Jesus Christ sustain to us, which invest them with peculiar sanctity and suggestiveness. As we find the mother's self-oblivion and undying love to her babe used to set forth the yet more enduring tenderness of God to us; so is the pity with which the father regards even his sinful children made the type of that inexhaustible compassion which pardons all human transgressions. As we hear our blessed Lord addressing us as His brethren, and are taught that in order to make His brotherhood complete He was tempted in all respects like as we are, or have the ineffable love with which He regards His Church, and binds it to Himself in loving fellowship represented by the union of the bridegroom and the bride, so is the family the image of that glorious fellow-ship to which all true souls belong — the family in heaven and earth called after the name of Christ.

I. THE IMPORTANCE OF THE FAMILY RELATION. It is in the wise ordering of the home, the purifying of the affections in which all its relations and influences have their root, the upholding of the authority which ought ever to be maintained within it, that States and Churches alike have the best security for their peace and prosperity.

1. The feelings which are cultivated in well-regulated households and make men good sons, husbands, and fathers, are those which, when exercised in a different direction, make them good citizens and true patriots; whereas on the other side the selfishness which brooks no restraint, listens to no voice but that of its own passions, and seeks no end but their indulgence, is not more hostile to the peace and purity of the home than it is fatal to the order and progress of the nation. The most absolute collapse of a State which modern times has seen was preceded by a weakening of family ties and obligations, and the most extraordinary national development is that of a people whose loyalty to their country is not less remarkable than their devotion to their homes, and among whom, from the Emperor on the throne to the meanest of his subjects, attention to domestic duties is placed among the cardinal virtues, and the enjoyment of home happiness is esteemed one of the choicest blessings.

2. While the home is the best training-ground for the citizen, even more, if possible, ought it to be the best nursery for the Christian, and its teaching and discipline the right preparation for the Church. At all periods and in all countries where there has been any strong manifestation of the power of godliness, the family has been one of its centres It is not suggested that religious feelings can be transmitted. But it is manifest that the traditions, the associations, the beliefs and practices, and the reputation of a family may — where there is anything marked and distinctive — certainly will, materially affect each of its members. The piety of Lois and Eunice could not become the possession of Timothy, but who can doubt that he was affected by it? It must have done much, to say the least, towards creating the atmosphere by which his early life was surrounded, and so far have influenced his subsequent career. To be born into a family, where the love of God reigns is itself no small privilege. From the very dawn of intelligence one thus situated is in the midst of circumstances all tending to produce in him sentiments of reverence and devotion. He will not believe in Christ because father and grandfather believed before him, and if he were, on this account alone, to adopt a Christian creed and name, his faith would be as idle as the words in which it might be professed. He does not, caroler become a man eminent for goodness because the world or the Church looks to him thus to uphold the honour of the family name, and if he sought to do so inspired by no other motive, his life, with all the outward excellence he might discover, would be nothing more than a hollow pretence, himself no better than the whited sepulchres of the old Pharisaism. But with all this, who will undertake to deny the power which even the family traditions Of goodness, and still more the associations of the. house set apart to God, must, in many cases, exert? They are as a chain of forts, which defend the acid against the assaults of sin. They are influences which predispose a man to listen to the truth, and if they may be resisted, even if by some they are hardly felt at all, they must surely place a man in a more favourable position than, if his first ideas of religion were of a tyranny to be resisted, a fanaticism to be pitied, or an hypocrisy to be despised, in every case a power which the soul should steadily resist. They are voices speaking to the heart, and appealing to many of its strongest motives and best affections.

II. THE WAY IN WHICH FAMILY PIETY IS TO BE CULTIVATED.

1. Its foundation manifestly is parental influence. The influence which a parent exercises over his children may be composed of many elements, but the predominant one in the majority of cases must ye personal goodness. I met some time ago one, now himself the head of a household and the son of an excellent father, whose praise, as I personally know, had long remained in the church in which he was an office-bearer. As we were conversing of him, the son addressing me with strong feeling, said, "It was my father's life which saved me from being drawn away from the faith. I was, while yet a youth, throw into the society of those who made a practice of sneering at religion as a folly or a delusion, and at all its professors as hypocrites. I thought I knew my father better, but they talked so confidently that I resolved to watch. For two years I did watch with an anxious and ever-observant care, and in what I saw of my father's holy life I found an answer to the taunts and doubts of my companions." It was a high testimony, and the truth of it was confirmed by the consecration of a large family to the service of Christ. The thought it suggests, indeed, may, in one aspect of it, be disquieting enough to parents. If the eyes of their household are thus continually upon them, and if its judgment on the Gospel be formed on the ground of what it sees in them, what reason is there for anxiety, even for trembling, lest the impression given be such as to prevent the truth from having its rightful power on the hearts of their children and servants! Children, of all others, are quick to detect a contrast, if such there be, between the outward deportment, especially in the presence of Christian friends or on religious seasons, and the predominant temper of the life; and the parent who thinks to atone for a prevailing worldliness by occasional outbursts of religious emotion, may at least be sure that his family will not be imposed on by these periodical fits of devotion. But if they will not give credit for a high degree of piety because of a few manifestations of spirituality which are out of accord with the general tenor of life, neither will they be led by occasional imperfections, and even inconsistencies, to ignore the evidence of spirit and character, supplied by daily conduct.

2. It must be manifested, however, in the whole conduct of the family, and perhaps in nothing more than in the ambitions which are cherished in relation to it and the means adopted for their realisation. Professions of supreme love to God, even though supported by many acts which are in accordance with them, will tell for very little if there is abundant proof that what a man desires, first and above all, for his children is not that they should be true Christians, but that they should be rich, or fashionable, or famous. Here is the secret of many failures, which at first seem almost unintelligible. There are parents who, to outward appearance, and to the best of their own belief, have trained their children in the nurture and admonition of the Lord; but the teaching has not been successful, and those who are disappointed in its results complain, or, at least, wonder, that the promise is not fulfilled. They have given instruction in the doctrines of the Gospel; they have led their children to the house of God; they have sought by precept and entreaty to influence them on God's behalf — but without success. What can be the cause? If they would look deeper and with less prejudiced eyes, it would not be hard to find. Their children are what they have made them. I have heard of some who have been more anxious about the manners and deportment of their children or pupils; others more concerned about the society into which they can get admittance; others more intent on their outward prosperity than their religion. Ought they to be surprised if the young learn the lesson and act accordingly?

3. I include under one point family influences, whether in the way of instruction, or discipline, or worship. Two remarks only will I throw out.(1) There should be a religion of the household; not only should the individual members personally recognise and seek to meet the claims of Christian duty, but there should be religious service rendered by the family as a whole. There should be the family gathering for daily worship, and the household, as a body, should present itself before God in His house.(2) There comes a time when the authority of the parent can be enforced only by moral suasion, but in those earlier and more tender years, when children are not simply to be advised, but ruled, the wise head of a household will feel that he is but exercising the right which God Himself has given, or rather, let us say, discharging the trust which God has committed to him as a steward, when he gathers his children around him, whether at the family altar or in the family pew. But this raises the question of that parental rule which it was never more necessary to maintain than at the present time. If the Son of God Himself learned obedience by the things which He suffered. He has, by that submission, taught a great lesson, which neither parents nor children should forget.

(J. G. Rogers, D. D.)

People
Gareb, Jacob, Jeremiah, Rachel, Rahel
Places
Corner Gate, Egypt, Gareb, Goah, Horse Gate, Kidron, Ramah, Samaria, Tower of Hananel, Zion
Topics
Affirmation, Clans, Declares, Families, Says
Outline
1. The restoration of Israel.
10. The publication thereof.
15. Rahel mourning is comforted.
18. Ephraim repenting is brought home again.
22. Christ is promised.
27. His care over the church.
31. His new covenant.
35. The stability,
38. and amplitude of the church.

Dictionary of Bible Themes
Jeremiah 31:1

     1352   covenant, the new
     7923   fellowship, in gospel

Jeremiah 31:1-2

     6703   peace, divine OT

Library
What the Stable Creation Teaches
'If those ordinances depart from before Me, saith the Lord, then the seed of Israel also shall cease from being a nation before Me for ever.'--JER. xxxi. 36. This is the seal of the new covenant, which is to be made in days future to the prophet and his contemporaries, with the house of Israel and of Judah. That new covenant is referred to in Hebrews as the fundamental law of Christ's kingdom. Therefore we have the right to take to ourselves the promises which it contains, and to think of 'the house
Alexander Maclaren—Expositions of Holy Scripture

What the Immense Creation Teaches
'If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord.'--JER. xxxi. 37. In the former sermon we considered the previous verse as presenting the stability of creation as a guarantee of the firmness of God's gracious covenant. Now we have to consider these grand closing words which bring before us another aspect of the universe as a guarantee for another side of God's gracious
Alexander Maclaren—Expositions of Holy Scripture

August the Twenty-First Satisfaction
"My people shall be satisfied with My goodness." --JEREMIAH xxxi. 10-14. And how unlike is all this to the feasts of the world! There is a great show, but no satisfaction. There is much decorative china, but no nutritious food or drink. "Every one that drinketh of this water shall thirst again." We rise from the table, and our deepest cravings are unappeased. "Why art thou cast down, O my soul?" We know. We have had a condiment, but no meat; a showy menu-card, but no reviving feast. Nothing but
John Henry Jowett—My Daily Meditation for the Circling Year

God in the Covenant
But I have been thinking for the last two or three days, that the covenant of grace excels the other covenant most marvelously in the mighty blessings which it confers. What does the covenant of grace convey? I had thought this morning of preaching a sermon upon "The covenant of grace; what are the blessings it gives to God's children?" But when I began to think of it, there was so much in the covenant, that if I had only read a catalogue of the great and glorious blessings, wrapped up within its
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Two Covenants: their Relation
"It is written, that Abraham had two sons, one by the bondmaid, and one by the freewoman. Howbeit, the one by the bondmaid is born after the flesh; but the son by the freewoman is born through promise. Which things contain an allegory: for these women are two covenants." -GAL. iv. 22-24. THERE are two covenants, one called the Old, the other the New. God speaks of this very distinctly in Jeremiah, where He says: "The days come, that I will make a new covenant with the house of Israel, not after the
Andrew Murray—The Two Covenants

The New Covenant
"But this is the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put My law in their inward parts, and write it in their hearts; and will be their God, and they shall be My people. And they shall teach no more every man his neighbour, saying, Know the Lord: for they shall all know Me, from the least of them unto the greatest of them, for I will forgive their iniquity, and I will remember their sin no more."--JER. xxxi. 33, 34. ISAIAH has often been called
Andrew Murray—The Two Covenants

Conversion of all that Come.
"Turn Thou me and I shall be turned." --Jer. xxxi. 18. The elect, born again and effectually called, converts himself. To remain unconverted is impossible; but he inclines his ear, he turns his face to the blessed God, he is converted in the fullest sense of the word. In conversion the fact of cooperation on the part of the saved sinner assumes a clearly defined and perceptible character. In regeneration there was none; in the calling there was a beginning of it; in conversion proper it became a
Abraham Kuyper—The Work of the Holy Spirit

Old Things are Passed Away.

John Newton—Olney Hymns

Whether the Active Life Remains after this Life?
Objection 1: It would seem that the active life remains after this life. For the acts of the moral virtues belong to the active life, as stated above [3738](A[1]). But the moral virtues endure after this life according to Augustine (De Trin. xiv, 9). Therefore the active life remains after this life. Objection 2: Further, teaching others belongs to the active life, as stated above [3739](A[3]). But in the life to come when "we shall be like the angels," teaching will be possible: even as apparently
Saint Thomas Aquinas—Summa Theologica

Waiting Faith Rewarded and Strengthened by New Revelations
'And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before Me, and be thou perfect. And I will make My covenant between Me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for Me, behold, My covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have
Alexander Maclaren—Expositions of Holy Scripture

A vision of Judgement and Cleansing
'And he shewed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. 2. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3. Now Joshua was clothed with filthy garments, and stood before the Angel. 4. And He answered and spake unto those that stood before Him, saying, Take away the filthy garments from him. And unto him He said,
Alexander Maclaren—Expositions of Holy Scripture

Perseverance in Holiness
May the King himself come near and feast his saints to-day! May the Comforter who convinced of sin now come to cheer us with the promise! We noticed concerning the fig tree, that it was confirmed in its barrenness: it had borne no fruit, though it made large professions of doing so, and it was made to abide as it was. Let us consider another form of confirmation: not the curse of continuance in the rooted habit of evil; but the blessing of perseverance in a settled way of grace. May the Lord show
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 35: 1889

Appendix xiv. The Law in Messianic Times.
THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament
Alfred Edersheim—The Life and Times of Jesus the Messiah

Conversion --Varied Phenomena or Experience.
We have spoken of the meaning of this term, inquired into the nature of the change, and noted its essential elements. We have also learned that there are some who do not need it because they are in a converted state, and that all who are not in such a state of Grace, do need conversion, regardless of anything that may or may not have taken place in the past. We inquire now as to the agencies or means by which this change is brought about. For it is a change which man can certainly not effect by his
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Girdle of the City. Nehemiah 3
The beginning of the circumference was from 'the sheep-gate.' That, we suppose, was seated on the south part, yet but little removed from that corner, which looks south-east. Within was the pool of Bethesda, famous for healings. Going forward, on the south part, was the tower Meah: and beyond that, "the tower of Hananeel": in the Chaldee paraphrast it is, 'The tower Piccus,' Zechariah 14:10; Piccus, Jeremiah 31:38.--I should suspect that to be, the Hippic tower, were not that placed on the north
John Lightfoot—From the Talmud and Hebraica

The King in Exile
'And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy Him. 14. When he arose, he took the young child and His mother by night, and departed into Egypt; 15. And was there until the death of Herod; that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I
Alexander Maclaren—Expositions of Holy Scripture

"We have an Advocate with the Father, Jesus Christ the Righteous. "
1 John ii. 1.--"We have an advocate with the Father, Jesus Christ the righteous." There is no settlement to the spirit of a sinner that is once touched with the sense of his sins, and apprehension of the justice and wrath of God, but in some clear and distinct understanding of the grounds of consolation in the gospel, and the method of salvation revealed in it. There is no solid peace giving answer to the challenges of the law and thy own conscience, but in the advocation of Jesus Christ, the Saviour
Hugh Binning—The Works of the Rev. Hugh Binning

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers.
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Lord's Supper Instituted.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 26-29; ^B Mark XIV. 22-25; ^C Luke XXII. 19, 20; ^F I. Cor. XI. 23-26. ^a 26 And as they were eating, ^f the Lord Jesus in the night in which he was betrayed took bread; 24 and when he had given thanks, { ^b blessed,} ^f he brake it, ^a and he gave to the disciples, and said, ^b Take ye: ^a Take, eat; this is my body. ^f which is ^c given ^f for you: this do in remembrance of me. [As only unleavened bread was eaten during the paschal supper,
J. W. McGarvey—The Four-Fold Gospel

The First Covenant
"Now therefore, if ye will obey My voice, and keep My covenant, ye shall be a peculiar treasure unto Me."--EX. xix. 5. "He declared unto you His covenant, which He commanded you to perform, even ten commandments."--DEUT. iv. 13.i "If ye keep these judgments, the Lord thy God shall keep unto thee the covenant,"--DEUT. vii. 12. "I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers, which My covenant they brake."--JER. xxxi. 31, 32. WE have
Andrew Murray—The Two Covenants

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is
Charles Grandison Finney—Systematic Theology

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