Jeremiah 31:12
They will come and shout for joy on the heights of Zion; they will be radiant over the bounty of the LORD--the grain, new wine, and oil, and the young of the flocks and herds. Their life will be like a well-watered garden, and never again will they languish.
Sermons
A Watered GardenW. H. Booth.Jeremiah 31:12
Soul CultureH. P. Dewey.Jeremiah 31:12
Spiritual ProsperityJ. Sewell.Jeremiah 31:12
The Garden of the SoulT. C. Finlayson.Jeremiah 31:12
The Watered Garden; Or, the Possibilities of Soul LifeJ. C. Allen.Jeremiah 31:12
The Redemption of Israel a Great and Notable EventA.F. Muir Jeremiah 31:10-14
Praise Waiting for God in ZionD. Young Jeremiah 31:12-14














I. THE PLACE OF PRAISE. To speak of Zion was to speak of the dwelling place of Jehovah. To sing in the height of Zion, therefore, was to sing, as it were, at the door of God's own house. While God ever visited idolatry with the severest punishments, he yet localized his presence by the sanctities connected with the ark. It was the holy of holies that made Zion a sacred place, and if the people were helped in praise and worship by assembling there, then there is every reason for mentioning Zion as the great place of national rejoicing. But we must take care not to consider any literal fulfilment of this prophecy as sufficient. The word is one taking our thoughts to that Mount Zion, which is part of the city of the living God, of the heavenly Jerusalem. The days of earthly localization are forever past. The principle of assembly now is that, wherever two or three are gathered together in the Name of Christ, there he is in their midst.

II. THE CAUSE OF PRAISE. Praise and gladness always have some Cause, but the question remains to be asked whether it be a cause which God will approve. If it be gladness rising out of some selfish triumph or gain, then the joy will assuredly be turned into mourning. But here the goodness of Jehovah is emphatically described as being the cause of the joy and singing. There is something substantial to sing about - corn, and wine, and oil, and cattle: the appropriate produce of the land, something that is at once the reward of righteous striving and the gift of an approving God. Everything is right externally and internally. The very life of the people is like a watered garden, which surely is a very suggestive expression to indicate that all is as it ought to be. A watered garden suggests a piece of land worth cultivating, well cultivated, and supplied with every factor contributing to fruitfulness. But what has been said of the place of praise must also be said of the cause of praise. Corn and wine and all the rest of the good things are only symbols of deeper blessings that have to do with the satisfaction of the heart. "Man liveth not by bread alone, but by every word that proceedeth out of the mouth of God." It is an easy thing for him, if needs be, to make up the defects of nature, which he showed at the feeding of the five thousand. Yet, in spite of this, famines are not always interfered with. God is not solicitous to go beyond what he has provided in nature for the support of natural life. But he is solicitous that we should apprehend the great spiritual abundance within our reach. The deepest meaning of this prophecy is that spiritual men only can really praise God, because they are praising him out of hearts that are being sustained by the richness of spiritual blessings in heavenly places in Christ Jesus.

III. THE CERTAINTY OF PRAISE. The satisfied heart must praise, else there is a proof that the heart is not really satisfied. Satisfaction can no more be concealed than dissatisfaction. When in the writings of the apostles we come across outbursts of doxology, it is just what we might expect as being in harmony with the greatness of the blessings received. And this is just what often makes the praise part of worship eminently unsatisfactory, that men are thanking God for what they have not received. All compositions having praise and thanksgiving for their elements, and being successful compositions, must, by the very nature of the case, owe their origin to some actual experience of God's goodness. Hence it is important in this passage to notice how three things are bound together in the one prediction.

1. There is the gift of God.

2. The consequent satisfaction.

3. The irrepressible joy.

And what greater gift can we have from God than a heart filled with pure, abiding, joy, free from reproach, free from apprehension?

IV. THE UNIVERSALITY OF THE PRAISE. Young and old, priests and people, are joined together in the common song. God's spiritual blessings are for all. There is much significance in that promise, "I will satiate the soul of the priests with fatness." That means that the people are right religiously, and that again means that the priests are attentive to their own proper duty. Liberality to all Christian institutions, to all that is truly evangelistic and charitable, to all that is in the way of the highest ministry to mankind, is a sign of spiritual prosperity. - Y.

Their soul shall be as a watered garden.
The watered garden has three characteristics.

I. ITS FRESHNESS. Rapid evaporation in hot, dry seasons in the East. Unwatered surface; hard, dry, crusted over, and perhaps cracked. In the watered garden, vegetation continues to spring fresh and joyous. So a Christian man may be fresh and vigorous in soul in the midsummer heat of business life, and in seasons of spiritual drought in the Church. Even when the hot winds of temptation blow directly from the burning desert of sin, his leaf shall not wither, and the manifestations of his spiritual life shall not shrink nor be corrupted (Psalm 1:3).

II. ITS FERTILITY. Water is always a fertiliser. It contains some sediment. The Nile has spread from thirty to forty feet of alluvium over the surface of Egypt. In England, artificial fertilisers are distributed to the soil by irrigation. It is therefore a fine figure by which the increased fertility of a watered garden represents the possible fruitfulness of a Christian soul. If it be objected that the illustration will not hold, since fertilisers increase the capacity of a soft to bring forth weeds as well as grain, it is answered, A watered garden is always a cultivated garden. Abundance of grace in the heart will both increase and insure faithfulness.

III. ITS BEAUTY. It is said when the Spaniards invaded Mexico they were astonished at the beautiful gardens of the Aztecs. These western people had constructed a finer system of irrigation, and brought horticulture to a degree of perfection unknown to haughty Spain. The religion of Christ develops the finest, strongest, noblest capacities of our being.

(J. C. Allen.)

To make a good garden four things are necessary. See what they teach about soul culture.

I. GOOD SOIL. A minister in London was conducting a series of special religious services for young people. At the close of one of them a young lady, the daughter of one of the church officials, came into the inquiry room in great trouble. He was surprised to see her, as he had always thought her to be a good girl. "Oh, sir," she said, "I have such a wicked heart; how can I be saved?" The Holy Spirit had shown her the first necessity.

II. GOOD SEED. Sow nothing ugly, harmful, or useless. Be fragrant like the rose, humble like the lily, useful like the myrtle.

III. WELL WATERED. Souls need refreshing. If we would keep them alive for God, we must use the means of grace.

1. The Bible.

2. Private prayer.

3. Public worship.

IV. WELL WEEDED.

1. Early.

2. A little every day.

3. By the roots.

(W. H. Booth.)

I. SOME IDEAS SUGGESTED BY THE COMPARISON OF THE SOUL OF THE RIGHTEOUS OR GODLY TO A GARDEN.

1. A garden is a spot of ground upon which extraordinary cultivation is employed; it is usually separated and enclosed from common ground, and much labour and attention are employed to improve its soil, and to enrich it with those fruits and vegetables which are pleasant and profitable; and such is spiritually the state of every pious soul. Every real Christian is "a garden walled around-chosen, and made peculiar ground."

2. A garden is generally stored with various kinds of those vegetable productions that are either useful or ornamental. So out of the soul renewed by grace, does the Lord cause to spring up and grow every Christian virtue and heavenly grace that is either pleasing to God, or useful to man.

3. A garden does not arrive at its full perfections and glory at once. So it is with the Christian's graces; at first they are weak and small. His knowledge is very contracted and confused, he "sees men as trees walking"; his faith is unsteady and wavering, his love is limited within narrow bounds, and his hope too often droops and hangs its head.

II. THOSE DIVINE INFLUENCES BY WHICH THIS SPIRITUAL GARDEN IS WATERED.

1. The influences of the Spirit of God are imparted to every real Christian, and produce effects that resemble those which warm and refreshing showers have upon the productions of a garden (Isaiah 64:3).

2. These influences are enjoyed and conveyed to the soul by the means of God's Word and ordinances.

III. HOW MUCH THIS HAPPY STATE AND THESE ENRICHING INFLUENCES ARE TO BE DESIRED BY EVERY IMMORTAL SOUL,

1. Till we attain these, we are in a most desolate, wild, barren condition; yea, in an accursed and ruined state.

2. It is only by attaining this state, that we can arrive at true happiness either here or hereafter.

3. Unless we are in this state we cannot glorify God, nor be useful to our fellow-creatures as we ought. Learn from the whole, the need, the abundant need, we have daily to ask for Divine influences; and we should seek these influences sincerely. Ask evangelically; that is, according to the Gospel method of approaching unto God; with entire dependence upon the mediation of Jesus Christ. Ask importunately; that is, persevere till you obtain the blessing, and the more you have wrestled for it, the more you will value it when obtained. Ask believingly; that is, in constant expectation of obtaining; do not question His power, His goodness, or His faithfulness.

(J. Sewell.)

The prophet is predicting the time when Israel's captivity shall end and prosperity shall crown adversity and want and poverty shall be no more. The prospect describes not only material, but also spiritual abundance, and both conditions are to be realised through painstaking diligence. The soul — what is it? That which is the highest and noblest part of our nature; which is the seat of reason, affection, conscience, and will; which gives us affinity with things unseen and Divine. We are strangely indifferent at times to the interests of this valuable possession. We have gymnasiums and systems of calisthenics and rules of diet and habit for the body; we are very eager to devise the most expeditious methods of promoting the education of the mind; but we do not give a commensurate emphasis to the discipline of the spiritual. But as a man cannot have a sound and well-grown body or a mature and well-equipped mind without training, so is it impossible for him to have a healthy, thoroughly developed soul without process of cultivation. Let us inquire as to what means are necessary for the unfolding of the spiritual nature.

1. First of all we may mention the need of religious thinking. He is the best business man who can not only adapt himself to the routine and mechanism of his work, but can also discern the underlying principles of it, appreciate its wider relations and foresee its possibilities, who is not only the business actor, but the business thinker. Likewise one must consider religious facts and principles and truths in order that he may appropriate them and become wisely, fundamentally religious. Theology is, as it always has been, the most commanding of sciences; for it is man's thought about God, and man is always restlessly inquisitive in his attempts to search out the secrets of the Infinite. If one is to be large minded he must think large thoughts, and the greatest ideas that can enter the mind are the religious ideas. Again, it is to be urged that this religious intelligence is important for the sake of religious conduct. We hear it said that it matters not much what a man thinks, provided he does what is right, a statement which is entirely lacking in wisdom, because there is an inevitable sequence of cause and effect between thinking and doing. To give a single instance, whatever righteousness there was in the Jewish life was the reflection of the Ten Commandments — the Jewish conception of righteousness. We must see that our religious thinking has its basis in Scripture. We must take our start in the accepted record, if we would be true and wise, for Christianity is, first of all, not a philosophy, but a history. And the stimulus which the Bible gives us will come not only from being acquainted with its facts and principles and truths, but from breathing the atmosphere which emanates from its pages. It is a book instinct with life.

2. Another means of religious culture is prayer. No man can be truly religious if he does not pray, for religion is a personal relationship between man and God; and prayer is the one supreme act by which the door is opened, and one stands in the conscious presence of his Maker.

3. Still another means must be adopted in the cultivation of the spiritual life, and that is public worship.

4. To all other means implied in the spiritual culture there must be added rightness of action. No man can be truly religious whose devoutness is not rooted in integrity. There is a religiousness which easily lifts itself into ecstasies, which has no connection with the life. "A new commandment I give unto you," Christ declares, "that ye love one another." Oh, to live out of ourselves; to spend and be spent; to plan and work that we may do good to our homes, to our Church, to our community, and to all our fellow-men — that is to make our spiritual life real and abundant. May we ever be refreshed by that Divine presence, that we may grow in grace and in the knowledge of the Lord, and that our souls may be luxuriant and fruitful as a watered garden.

(H. P. Dewey.)

A "watered garden" suggests the idea of —

I. A FRAGRANT FRESHNESS. What a difference there is in the plants of a garden after they have been watered by the dews or showers, or by the hand of the gardener! The flowers lift their drooping heads; the leaves, set free from dust, put on a brighter aspect; the plants look as if they had taken a "new lease of life," and you might almost fancy that they were entering with new zest into the enjoyment of their existence! Now, the characters and lives of the people of God ought to be marked by a similar freshness. There ought to be a certain fulness of life in the soul of the Christian, making itself felt by those around him. Godliness tends to keep the soul from withering, and replenishes the springs of the deepest life. There is a perennial freshness in unselfish affections and unworldly aims. The "eternal life" never grows old. Each new day is a new gift from the Father's hand, and brings with it new opportunities of serving the Master and helping the brethren. The faith of the Gospel tends to produce the childlike heart; and to the childlike all is not "vanity and vexation of spirit." Oh! if we would only look at this human life of ours in the light of God, it could scarcely ever lose the freshness of its interest; and if we ourselves were only saturated with the love of God and the love of man, our own souls would be ever full of life, and fresh as a "watered garden." And this freshness of the Christian life is a fragrant freshness. It is a freshness which may co-exist even with physical weakness, sometimes even with disappointed expectations. There are souls which, like the thyme, give out their sweetest perfume when they have just been bruised. And how refreshing it is to see an aged Christian manifesting a fresh and kindly interest in the welfare of others, and especially in the pleasures of the young, and rejoicing in a daily sense of the presence and love of God!

II. A VARIED BEAUTY. In a well-kept garden there is beauty of colour and of form; beauty of order and of tasteful arrangement; beauty of stem, and leaf, and flower; and amongst the flowers themselves a varied beauty, resulting from manifold varieties of form and colour. Flowers do more for people — and especially for some people — than they themselves are aware of; and the blossoming of Christian character has its own subtle influence in the world. There are times when a man may get more good from the flowers of the garden than even from its fruits. And there is a kind of good which a man may get from the sight of a daisy, which he cannot get from the sight of the sturdiest oak. And, even so, the lovelier features of the Christian character have their own peculiar charm and peculiar power. "See how these Christians love one another!" was the admiring cry of the heathen, as they watched the flowering of brotherly affection in the early Church. And certainly there is no beauty to be compared with that of moral and spiritual character. It is said of Linnaeus that the first time he saw the gorse in bloom he knelt down upon the ground in grateful rapture, and gave God thanks for the sight. And have not we ourselves sometimes — after hearing of some chivalrous and generous deed, or after enjoying the company of the pure-minded and the tender-hearted — gone home to thank God upon our knees for the grace which can clothe human character with so much beauty? No rose of the garden is so beautiful as human love when it is both passionate and pure. No geranium, with its contrast of scarlet and green, is so lovely as an open frankness associated with a quiet modesty. No apple-blossoms are so fair as the kindly sympathy which is the natural forerunner of the fruits of well-doing. No lily of the valley is so beautiful as the sweet dignity which half hides itself in humility and tenderness.

III. A RICH FRUITFULNESS. Even the beauty of spiritual character has, as we have just seen, uses of its own, and is, therefore, in a sense, fruitful of good. But, over and above all this, Christians ought also to be putting forth practical endeavours for the promotion of Christ's kingdom, and for the welfare of human hearts and lives. If only you were more generous with your time or with your money, or if only you were more consistent in your conduct out in the world, or if only you were more earnest in the training of your children, or if only you took a deeper interest in the cause of Him who died for you, would not your life be much more fruitful of good

(T. C. Finlayson.)

People
Gareb, Jacob, Jeremiah, Rachel, Rahel
Places
Corner Gate, Egypt, Gareb, Goah, Horse Gate, Kidron, Ramah, Samaria, Tower of Hananel, Zion
Topics
Bounty, Flock, Flocks, Flow, Garden, Goodness, Grain, Height, Heights, Herd, Herds, Joy, Oil, Rejoice, Sing, Sorrow, Soul, Watered, Wine, Zion
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 31:12

     4240   garden, natural
     4241   Garden of Eden
     4468   horticulture
     4488   oil
     4544   wine
     5830   delight
     8287   joy, experience

Jeremiah 31:12-13

     5970   unhappiness
     8288   joy, of Israel

Jeremiah 31:12-14

     8261   generosity, God's

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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