Jeremiah 31:17
So there is hope for your future, declares the LORD, and your children will return to their own land.
So there is hope
The Hebrew word for "hope" is "תִּקְוָה" (tiqvah), which conveys a sense of expectation and longing. In the context of Jeremiah, this hope is not a mere wish but a confident expectation rooted in God's promises. Historically, the Israelites were in exile, and this message served as a divine assurance that their current suffering was not the end. Theologically, this hope is a cornerstone of faith, reminding believers that God's plans are redemptive and purposeful.

for your future
The phrase "your future" in Hebrew is "אַחֲרִית" (acharit), which can mean "end" or "latter days." This term often points to a time of fulfillment and restoration. In the biblical narrative, it signifies the culmination of God's promises. For the Israelites, it was a promise of return and restoration. For Christians, it can also symbolize the ultimate hope in Christ's return and the establishment of His kingdom.

declares the LORD
The phrase "declares the LORD" is a powerful affirmation of divine authority. The Hebrew word "נְאֻם" (ne'um) is often used in prophetic literature to emphasize that the message is not from the prophet but from God Himself. This declaration assures the listener of the certainty and reliability of the promise. It is a reminder that God's word is unchanging and trustworthy.

and your children
The mention of "your children" highlights the generational aspect of God's promises. In Hebrew culture, lineage and heritage were vital, and the promise of restoration extended beyond the current generation to their descendants. This reflects God's covenantal faithfulness, ensuring that His promises are not limited by time but extend to future generations.

will return
The verb "return" in Hebrew is "שׁוּב" (shuv), which means to turn back or restore. This word is rich with theological significance, often used in the context of repentance and restoration. For the exiled Israelites, it was a literal return to their homeland. Spiritually, it signifies a return to God and His ways, a theme prevalent throughout the Bible.

to their own land
The phrase "their own land" refers to the Promised Land, a central theme in the Old Testament. This land was not just a physical territory but a symbol of God's covenant with His people. The promise of returning to their own land was a reassurance of God's faithfulness to His covenant. For Christians, it can also symbolize the spiritual inheritance and the promise of eternal life with God.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, known for his messages of both warning and hope to the people of Judah.

2. The LORD (Yahweh)
The covenant God of Israel, who speaks through Jeremiah to deliver messages of judgment and restoration.

3. The Israelites
The people of God who are in exile due to their disobedience but are promised restoration and hope.

4. The Land of Israel
The promised land from which the Israelites were exiled and to which they are promised to return.

5. Exile
The period during which the Israelites were taken captive to Babylon, a significant event in their history that serves as the backdrop for this promise of hope.
Teaching Points
Hope in God's Promises
God's promises are sure and steadfast. Even in times of despair, believers can trust in His word for a hopeful future.

Restoration and Return
Just as God promised the Israelites a return to their land, He promises spiritual restoration to those who turn back to Him.

Generational Blessing
The promise extends to future generations, encouraging believers to live faithfully, impacting their descendants positively.

Faithfulness in Exile
Even when circumstances seem bleak, maintaining faithfulness to God can lead to eventual restoration and blessing.

God's Sovereignty and Faithfulness
God's control over history and His faithfulness to His covenant are evident, providing assurance to believers of His unchanging nature.
Bible Study Questions
1. How does the promise of hope in Jeremiah 31:17 encourage you in your current life situation?

2. In what ways can you see God's faithfulness in your life, similar to His promise of restoration to the Israelites?

3. How can you apply the concept of generational blessing in your family or community?

4. What are some practical steps you can take to remain faithful to God during challenging times, as the Israelites were called to do in exile?

5. How does understanding God's sovereignty and faithfulness in Jeremiah 31:17 help you trust Him with your future?
Connections to Other Scriptures
Jeremiah 29:11
This verse also speaks of hope and a future, emphasizing God's plans for welfare and not for evil.

Deuteronomy 30:3-5
These verses promise the return of the exiles, showing God's faithfulness to His covenant.

Isaiah 11:11-12
This passage speaks of the regathering of the remnant of Israel, similar to the promise in Jeremiah 31:17.

Ezekiel 37:21-22
These verses describe the reunification and restoration of Israel, echoing the hope found in Jeremiah 31:17.

Romans 15:13
This New Testament verse speaks of hope through the power of the Holy Spirit, connecting the Old Testament promise to the New Covenant.
Innocents' DayH. Melvill, B. D.Jeremiah 31:15-17
Rachel Weeping for Her ChildrenW. Walters.Jeremiah 31:15-17
Rahel Weeping for Her ChildrenA.F. Muir Jeremiah 31:15-17
Sorrowing Mothers and Their ConsolationD. Young Jeremiah 31:15-17
Strong ConsolationS. Conway Jeremiah 31:15-17
Bereaved Parents ComfortedJ. Hay, D. D.Jeremiah 31:16-17
Good HopeJ. Irons.Jeremiah 31:16-17
People
Gareb, Jacob, Jeremiah, Rachel, Rahel
Places
Corner Gate, Egypt, Gareb, Goah, Horse Gate, Kidron, Ramah, Samaria, Tower of Hananel, Zion
Topics
Affirmation, Border, Declares, Future, Hope, Latter, Return, Says, Sons, Territory, Theirs
Dictionary of Bible Themes
Jeremiah 31:17

     9130   future, the
     9615   hope, results of

Jeremiah 31:16-17

     6730   reinstatement

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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