Jeremiah 31:11
For the LORD has ransomed Jacob and redeemed him from the hand that had overpowered him.
Sermons
Strong, Stronger, StrongestS. Conway Jeremiah 31:11
Development by CrisesJ. Clifford, D. D.Jeremiah 31:10-11
God's Grace Shown to IsraelC. Inglis.Jeremiah 31:10-11
God's WordG. J. Till.Jeremiah 31:10-11
The Redemption of Israel a Great and Notable EventA.F. Muir Jeremiah 31:10-14














Israel, Babylon, God. Note -

I. THE STRONG. Was not Israel so? Regarding Israel as including Judah and Jerusalem, how strong, even materially, was Israel! In her numbers, wealth, fortresses - especially Jerusalem, which was one of the most impregnable of all the cities of the world! in her privileges, memories, promised help of God! in her past prestige and influence! in her long traditions of freedom and greatness! and in much beside! But Israel may Be taken as a type of all humanity. Looking upon our first parents, the head of our race, surely we should have thought their position of happiness, holiness, and Divine favour, impregnable. What safeguard did they lack? what motive to withstand the tempter was wanting? And how many there are now who say of themselves, and others think it, that they shall never be moved? Their mountain seems to stand so strong. Lands where pure gospel ministry exists; children of godly homes; men who have long walked in God's ways. But facts all too often show that, "strong" as these may be, there is -

II. THE STRONGER one who overcomes them. The Chaldean armies were too strong for Israel. "The hand of Babylon "was stronger than he." And the facts of human life all reveal how humanity has come under the cruel dominance of one who is stronger than man. Behold the body, a prey to feebleness, disease, pain, and death; the mind, to corrupt imagination, to delusion, and deceit; the affections clinging to things evil, debased, perverted; the will enslaved, made to do that which it would not; the soul earth bound, unable to rise up to God and heaven, as it was made to do. Yes; the evidence is abundant and everywhere that a stronger than man has overcome him to his harm. But this verse tells of deliverance from the hand of this stronger one, by one who is -

III. THE STRONGEST of all. It came true of Israel, and shall come true again. It is true in regard to humanity and the individual soul. It may be thought, considering the comparatively small number of the exiles who returned to Jerusalem, that this prediction was scarcely verified. But in the increase of the Jewish race in the lands of their exile, in their preservation from the hatred of their enemies (cf. Book of Esther), in the deliverance of them from the snare of idolatry, in the implantation in their hearts of a deeper love and understanding of God's Word, - in all these and in other respects Israel was delivered. And humanity is redeemed, ransomed. When Christ said, "It is finished," then was virtually accomplished that deliverance for which, in its full realization, the world yet groans. But in every triumph of Divine grace, every conversion, every breaking away from evil, every tightening of the blessed bends which bind us to Christ, every advance the gospel makes, every missionary triumph, every act of self-consecration, there is present proof of what by and by shall be perfectly proved. And the means by which all this is accomplished are suggested to us by the word "ransomed;" it sends our thoughts to him who said of himself that he came to give his life a "ransom for many." Therefore:

1. Let us each look on beyond that mighty one, the prince of this world, who is stronger than we, to him, the Saviour of us all, the Mightiest, who is stronger than he.

2. And ask ourselves the question - Under whose rule and service do we ourselves live? That is the all-important question. God help us to give it the right answer. - C.

Hear the Word of the Lord, O ye nations.
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 PREACHER'S 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.
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 another's. 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 Lord's hand double for all her sins." But the richest draught of consolation in Jeremiah's Gospel is in the assertion of the principle on which these national and institutional changes proceed. God's 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 Israel's 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.)

I. GOD'S DEALING WITH THEM IN THE PAST.

1. Redeemed them (ver. 11).

2. Remembered them (ver. 20).

3. Loved them (ver. 3).

4. Drew them (ver. 3).

II. GOD'S PROMISE TO THEM IN THE FUTURE. He will forgive them (ver. 34). He will forget their sin (ver. 34). He will gather them out (ver. 8). He will keep them near (ver. 10). He will lead them on (ver. 9). He will prosper them in the way (ver. 12). He will satisfy them fully (ver. 14). He will watch over them continually (ver. 28),

(C. Inglis.)

People
Gareb, Jacob, Jeremiah, Rachel, Rahel
Places
Corner Gate, Egypt, Gareb, Goah, Horse Gate, Kidron, Ramah, Samaria, Tower of Hananel, Zion
Topics
Free, Hands, Jacob, Price, Ransomed, Redeem, Redeemed, Redeemeth, Strong, Stronger
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 31:11

     1315   God, as redeemer
     6714   ransom
     6722   redemption, OT

Jeremiah 31:10-11

     5942   security

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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