Jeremiah 31:11
For the LORD has redeemed Jacob, and ransomed him from the hand of him that was stronger than he.
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(11) For the Lord hath redeemed Jacob . . .—Of the two verbs “redeem” and ransom” here used, the first expresses the act of setting free, the other that of acting as the goel, or nearest kinsman, who was not only the liberator, but the avenger of those to whom he stood in that relation. (Comp. Numbers 35:19; Deuteronomy 19:6; 2Samuel 14:11; Isaiah 59:20; Psalm 19:14.) The idea of a “ransom,” however—i.e., of a price paid for freedom—does not lie in the Hebrew word.

31:10-17 He that scattered Israel, knows where to find them. It is comfortable to observe the goodness of the Lord in the gifts of providence. But our souls are never valuable as gardens, unless watered with the dews of God's Spirit and grace. A precious promise follows, which will not have full accomplishment except in the heavenly Zion. Let them be satisfied of God's loving-kindness, and they will be satisfied with it, and desire no more to make them happy. Rachel is represented as rising from her grave, and refusing to be comforted, supposing her offspring rooted out. The murder of the children at Bethlehem, by Herod, Mt 2:16-18, in some degree fulfilled this prediction, but could not be its full meaning. If we have hope in the end, concerning an eternal inheritance, for ourselves and those belonging to us, all temporal afflictions may be borne, and will be for our good.The isles - The coast land of the Mediterranean, used here to show that the most distant countries are to hear and marvel at Israel's wonderful restoration. 11. ransomed … from … hand of … stronger—No strength of the foe can prevent the Lord from delivering Jacob (Isa 49:24, 25). Because of the certainty of Divine prophecies and promises, things in them are often said to be already done which are not to be fulfilled of many years after. The sense is, God will as certainly do it as if he had already done it; for whether it be understood of a deliverance from Babylon, or of the salvation of the gospel by Christ, which by a metaphor is often also called redeeming and ransoming, it was to be accomplished long after this time. By

him that was stronger than he, some understand the Chaldeans, others understand the devil (interpreting the text of the spiritual redemption of God’s people by the blood of Christ, being the ransom given for them); but undoubtedly the text is literally to be understood of their deliverance from Babylon, though (as the apostle saith) all these things happened to them in a figure. In their deliverance, as well from Babylon as Egypt, they were types of the deliverance of God’s people from spiritual Babylon and Egypt by Christ, as well as in their entering into Canaan they were (as the apostle proveth, Hebrews 3 Heb 4) types of the saints entering into heaven, of which Canaan was a type. For the Lord hath redeemed Jacob,.... Not the patriarch Jacob singly and personally, though he no doubt was a redeemed one; nor his carnal posterity, at least not all of them, only a remnant among them, and especially not them only; but the Gentiles also, even all the elect of God, his church and people, of whatsoever nation, which frequently go by this name in the prophetic writings: and this redemption of them by Christ, which, though future, is spoken of as past, because of the certainty of it; and is the ground and foundation of their being gathered in effectual calling, and of their final perseverance; for redemption has its certain effect, and Christ will never lose the purchase of his blood; see Zechariah 10:8;

and ransomed him from the hand of him that was stronger than he; meaning Satan, the strong man armed; who is stronger than man, as appears by his possession of the bodies of men, inflicting diseases on them, and death itself, of which he had the power when permitted; and by his influence over the minds of men; by his temptations to sin, in which he so much succeeds; and even by the prevalence of his temptations over the saints themselves; and by the power which he had over our first parents in innocence, whom he prevailed upon to eat the forbidden fruit, which brought ruin on themselves, and on their posterity; by which means he got them into his hands, and God's elect among the rest, whom he leads captive at his will; and being enfeebled by sin, are so weak as not to be able to rescue themselves out of his hands; for he is stronger than they; but Christ is stronger than the strong man armed; he is the Redeemer that is mighty, and has taken the prey out of his hands, and has led captivity captive: and this he has done, not only by power and conquest, spoiling Satan and his principalities and powers; but by paying a "ransom" price for these captives into the hands of God; and which is no other than his precious blood, his life, himself; and so must be a sufficient ransom for them. This redemption was typified by the deliverance of the Jews out of the hands of the Chaldeans, a mighty nation, and stronger than they; and is the ground, reason, and foundation, of the restoration of that people in the latter day.

For the LORD hath redeemed Jacob, and ransomed him from the hand {p} of him that was stronger than he.

(p) That is, from the Babylonians and other enemies.

"The mountains of Samaria," i.e., of the kingdom of Ephraim (1 Kings 13:22; 2 Kings 17:24), shall again be planted with vineyards, and the planters, too, shall enjoy the fruits in peace - not plant for strangers, so that enemies shall destroy the fruits; cf. Isaiah 62:8., Isaiah 65:21. The words "planters plant and profane" (i.e., those who plant the vineyards are also to enjoy the fruit of them) are to be explained by the law in Leviticus 19:23., according to which the fruits of newly planted fruit trees, and according to Judges 9:27, vines also, were not to be eaten during the first three years; those of the fourth year were to be presented as a thank-offering to the Lord; and only those of the fifth year were to be applied to common use. This application to one's own use is expressed in Deuteronomy 20:6 by חלּל, properly, to make common.
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