I. WHENCE HE GATHERS THEM. The place is spoken of very indefinitely, not from any doubt as to its reality, but because it was largely a terra incognita. It was the land away in the northward direction, but what its extent or what its power for mischief there were but few who could guess. One thing, however, was possible to consider in the days of exile, when the north country had become a sad actual experience, namely, how Jeremiah had been sent to speak joyful tidings as well as mournful ones with respect to the power of this north country. True, he had spoken again and again concerning the evil and the great destruction coming out of the north; but here is a word from the same man and under the same authority to say that the power of the north country is not to continue. God uses even great nations for his own purposes. There is indication that these powers of the north were astonished at their own success. "The kings of the earth, and all the inhabitants of the world, would not have believed that the adversary and the enemy should have entered into the gates of Jerusalem" (Lamentations 4:12). They were only the agents of God, and God could take his people out of their midst again when once the Exile had done its work. Distance is no difficulty. God can hinder or facilitate in a journey just as seems him best. Once he kept his people forty years in a journey from one land to another that, if he had chosen, might have been accomplished in a very short time.
II. THOSE WHOM HE GATHERS. The Lord's compassions fail not. To the young, the strong, the healthy, those perfect in body, nothing was needed but to say, "The time is come for return. Make your start." But then all were not so placed. The weaklings have ever to be considered, and God considers them, as it were, first of all. There are the blind - God will keep them in the way; there are the lame - God will provide that they be conveyed and sufficiently helped; there are women, with all their peculiar anxieties, who need to be dealt with very tenderly, and all grounds for alarm taken out of their way as far as possible. Well, God specifies these cases as representative of the provision he makes forevery sort of weakness. It is the mark of God's way for men that it is a way for the weak, a way in which provision is made forevery sort of infirmity. There are ways in the world which are only for the strong; the weak soon get pushed aside. And God can bring all these weak people along, because the right spirit is in them. They come in weeping and in prayer. You can be eyes to a blind man, if he admits his blindness and is willing to be guided; but if he insists upon it that he can see, what are you to do with him? This is the only means by which God's true people can be gathered into one way, moving with one purpose towards one place, namely, that they be each one of them from the very heart submitted to the Divine will and control.
III. THE SPIRIT IN WHICH GOD GATHERS. The spirit of a father. Israel must needs go into exile and chastisement for a while; but the place left vacant is the child's place, and none but the child can fill it. It is the evidence of a father's tenderness that he cares for the blind and the lame and the weak. The house of Israel had said to a stock, "Thou art my father; and to a stone, Thou hast brought me forth." And their delusion had borne fruit in banishment and captivity. But the true Father remembered them all the time; and with the power of the true God and in the spirit of the true Father, he gathered them and guided them home. - Y.
Arise ye, and let us go up to Zion unto the Lord our God.
I. THE MESSAGE OF THE WATCHMEN.
1. The Jewish people had been overthrown, taken captive, and dispersed. They were therefore to all appearance a forsaken people, their land bereft of its inhabitants was desolate, and they were removed from all they held most dear to them on earth, from the glory of their former national independence, and from the temple in which they and their fathers had worshipped through many generations. But they were to be restored to their old places, to the land of all others they held most sacred, to their former worship with all its wondrous beauty, and to the national distinctions and privileges which had so long marked their history. Some effort on their part was however necessary, they were to arise and then go up to Zion unto the Lord their God. And in Him too we find the motive of all our efforts to arise from thoughtlessness and folly, and the object worthy of our life's battle and of our life's journey. We pray you to think upon this. When you are asked to awake out of spiritual sleep, — when you are told the night is far spent and the day of God's judgment is fast coming, — when any public or private duty is urged upon your attention, — when we utter warning voices, in the midst of homes and friends, at the most gladsome times, — it is that you also should arise, and go — not unto the priest alone, not unto the altar alone, not unto the Church alone, but that you first and chiefly should go unto "the Lord your God."
2. It is true this message may be regarded in a prospective point of view. "For," it is said, "there shall be a day," &c. To us the message is a present one. At the birth of Christ a new era of life and liberty commenced for the Gentiles and for all the families of earth. We live amid the ruins of our own inherent depraved nature. We have the evidence within and around us that we are in bonds. But the cry of the watchman is sent to us now: and if we will be only wise enough to exercise our common senses, and rouse ourselves up from our spiritual lethargy, and seek for God's help and mercy, we may arise, and go up among the congregations of His people, and realise in our hearts the great blessedness of His personal favour and presence of love.
II. LESSONS.
1. One lesson to be inferred is the groundwork for the present aspiration of the Jew, and we may add, in another sense, the present aspiration of the Christian. The testimony of the prophecies of the Old Testament is supported by the testimony of providence. Even if the Jew should care but little, if anything, about the ancient prophecies, yet he is moved by "the signs of the times." And more, he is influenced by feelings which he cannot account for, but which, when examined by the light of prophecy, receives an explanation in God s interposition by some means either direct or indirect. The Christian knows in a thousand ways that this earth, with all its gold, and honours and pleasures, is not our rest, and therefore how natural, like the Jew, that he should turn the eye of his faith to the city of his love, even in the heavens, the place which God has promised him for evermore. It is but reasonable that he should long for that.
2. Another lesson we are taught by the text is, namely, that the Almighty and Eternal Saviour of His people is to be found in the use of the ordinances of His Church.
()
People
Gareb,
Jacob,
Jeremiah,
Rachel,
RahelPlaces
Corner Gate,
Egypt,
Gareb,
Goah,
Horse Gate,
Kidron,
Ramah,
Samaria,
Tower of Hananel,
ZionTopics
Army, Assemblage, Assembly, Behold, Birth-pains, Blind, Borders, Bring, Bringing, Child, Coasts, Company, Conceiving, Ends, Expectant, Farthest, Feeble-footed, Gather, Gathered, Hither, Inmost, Labor, Lame, Mothers, North, Remote, Return, Sides, Thither, Throng, Travail, Travaileth, Travailing, Travails, Turn, Uttermost, WomenOutline
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 31:8 5134 blindness, natural
5162 lameness
5278 cripples
5296 disabilities
Jeremiah 31:8-9
8125 guidance, promise
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 ScriptureWhat 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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