Jeremiah 31:1-9 At the same time, said the LORD, will I be the God of all the families of Israel, and they shall be my people. To cheer the hearts of the exiles, to lift up the despondent, and to vindicate the faithfulness of God, is the intent of this and the many other predictions concerning the restoration of Israel. In a limited sense they were fulfilled by the restoration at the close of the Captivity; but the events of that period can hardly be said to have filled up the meaning of the emphatic language which the prophets were wont to employ. Hence it has been felt to be necessary to look further for the complete fulfilment of these many most glorious predictions. And in the yet future restoration of Israel, in the gathering home to their own land again in all their national entirety, not a few see the real meaning of the prophets' words. Others, whilst clearly seeing that the return of the exiles from Babylon could not satisfy the inspired Word, find that which more than meets the case in the restoration of humanity at large - in that which our Saviour called "the regeneration," and St. Peter "the restitution of all things," and St. Paul "the gathering of all things in one, even in Christ." And, as in a microcosm, we may see in the redemption of every individual soul the varied characteristics which shall be more broadly and conspicuously displayed when these prophetic utterances shall have their perfect fulfilment in the kingdom of God. In the above verses (1-9) some of these characteristics are indicated; e.g. - I. ITS AUTHOR. This is the Lord. See how in all these opening verses this fact is emphatically proclaimed. In ver. 1 it is the Lord who declareth that he "will be the God," etc; in the second verse "the Lord" speaks, saying, "I caused him to rest;" in the third the Lord it is who declares to his servant the unchanging love which is at the root of all this restoration; and in ver. 4 it is again," I will build thee," etc. Let these prophecies be understood as they may, the blessings of which they tell are every one of them due to the Lord alone, whether we apply them to the return from exile, the national restoration of Israel yet to come, the redemption of humanity, or to the individual soul. He is the gracious Author of every such restoration, and to him is the praise to be given. II. THE BLESSINGS OR SUCH RESTORATION. There will be: 1. Gladness and joy. (Cf. vers. 4, 7.) Under the imagery of a festive dance the prophet declares this. The mournful monotone of humanity's sorrow, its ceaseless moan, shall be replaced by the song, the dance, the shout of joy. 2. Peace. For centuries the vine clad hills of Samaria had been the object of the marauder's repeated attack; invasion after invasion had fallen upon "the planters" that planted there. But now, undisturbed, unmolested, they shall not merely plant, but eat the fruit of their vines. It is an image of unruffled peace which arises from the perfect security in which God's people shall forever dwell. In the turmoil of life, amid its tossings to and fro, and its painful agitations, there are not a few to whom the thought of this blessed peace is the chief charm of the hoped for future. 3. Unity. (Ver. 6.) The watchmen of Ephraim, who were stationed on the high mountains to proclaim the advents of the feasts and festivals of God's people shall cry, "Arise ye, and let us go up to Zion." What a change here from the old sad past! Then Israel would not worship in Zion, but stood aloof in her own worship within her own borders. But now Israel and Judah shall go together to worship in Zion. Not discord now, but blessed unity. It can hardly be questioned that the spirit of strife, which is an all but universal feature in human character, and never has been wanting in vigorous expression, must have been designed for some good end. But who will not welcome the day when it can be done without, and the nations shall learn war no more? 4. God shall be all and in all. The going up to Zion shall be "to the Lord our God." This fact is the keystone of the whole arch of promise and of blessing. Without it all would crumble away, could have no existence, still less permanence. III. ITS PROCESS. 1. The proclamation of God's grace is made. Faith to believe it is given. Then and thence "praise" to God for his goodness and "prayer" pleading with God to make good his word. "O Lord, save," etc. (ver. 7). 2. Then God actually proceeds to bring them away from the many lands where they are scattered. Distance is no obstacle (ver. 8). Their own infirmities shall not hinder (ver. 8). The dreadful desert, with its thirst, its pathless extent, its rough rock strewn ways, shall not hinder; for (ver. 9) God shall give them "rivers of waters," and "a straight way wherein they shall not stumble." 3. We see them approaching their own land: "They shall come with weeping," etc. (ver. 9). It is the sense of God's goodness that more than aught besides leads to that godly sorrow which is the sure guarantee of complete abandonment of those sins which in the past had brought such evil upon them, and which, until abandoned, would render restoration impossible. IV. THE REASON AND MOTIVE OF IT. Ver. 9, "For I am Israel's Father," etc. It is this fact of the fatherhood of God that explains the darkest experiences of life, for such experiences are God's disciplines, the pruning of the vine, etc. And it enables us to sustain them and warrants the highest and most blessed hopes for those who are called upon to endure them. God's fatherhood is at the same time the most awful and the most blessed fact the soul can know. Let us see to it that, by loving obedience to his will, we know only the Father's smile and escape the Father's frown. - C. Parallel Verses KJV: At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people. |
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