Jeremiah 31:14

Jer 31:14 And I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the LORD.

Ver. 14. And I will satiate the soul of the priests with fatness,] i.e., Provide liberally for my ministers; {Isa 66:21} they and theirs shall be well maintained. Terms taken from the good and fat parts of the sacrifices, which were allotted for the priests.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jer_31:14

My people shall be satisfied with My goodness.

A promise for Gods people

I. Ascertain the right application of the promise. My people. The term is restrictive. Only the people of God. And it is universal: all, everywhere, in every age. Who, then, are they? The phrase denotes covenant relationship. As man is alienated, it implies reconciliation,--acceptance. The covenant by which this is effected is that of mercy in Christ. As children of the covenant, we have received its visible seal,--have been instructed in its obligations and blessings. Repentance and faith required. These produce continued obedience,--and so we become, so we continue to be, the people of God.

II. What is the promise made to them? They shall be satisfied, &c.

1. There is the goodness of God. The phrase sometimes refers to His essential goodness; He is good. But here, to its bestowments;--He doeth good.

(1) The condescending manifestation of pardoning mercy, and adopting love to the conscience.

(2) The various gifts of grace, and blessings of providence, all flowing from paternal love.

(3) The blessings of glory, future, and to be waited for; but brought near by good hope, given by God who hath loved us.

2. With this they are satisfied.

(1) The effect of manifested mercy is true satisfaction--peace, joy, delight. We possess what we feel is our true portion.

(2) And, preserving this feeling,--living as penitent, pardoned believers,--we rejoice in the ordinary gifts of providence; even in chastenings we joy, knowing, their source and object; we rejoice in the overflowing fountain of grace; we joy in the foretastes of glory.

Lessons--

1. See the inestimable value of religion Other gifts vain without this. This of itself all in all.

2. Oh, the unutterable folly of sin! You refuse bliss; choose misery; and for what ? The fountains of living waters,--for broken, even empty cisterns.

3. Seek religion now. Live in full possession of it. (G. Cubitt.)

Gods people satisfied with His goodness

I. My people. Who are now Gods people? All, whether of Jewish origin or of Gentile extraction, who--

1. Have repented of sin, and turned to the Lord with weeping and supplication (Zec_12:10; Jer_31:9; Act_2:38; Act_3:19).

2. Have received Christ, and believed on Him to the salvation of their souls (Joh_1:11-13; Joh_3:18; Joh_3:36).

3. Have been regenerated by the Spirit and the truth of God (Joh_3:5-8; Tit_3:3-7; 1Pe_1:1; 1Pe_1:9; 1Pe_1:23).

4. Have the assurance of their adoption into the family of God (Rom_8:14-17; Gal_4:4-7).

5. Who worship God in spirit and in truth (Joh_4:24; Php_3:3).

6. Who keep His commandments, and are zealous of, and careful to maintain, good works (Joh_14:21; Joh_14:24; Tit_2:14; Tit_3:8; Jam_2:14-26; Rev_22:14).

7. Who have their thoughts and affections set on things above, and who are ever looking for the coming of their Lord (Col_3:1-4; Php_3:20-21; Tit_2:13; 2Pe_3:10-14; Rev_22:20). My people--

II. Shall be satisfied. Satisfaction is the rest of the desiring faculties. To be satisfied is to be filled, contented, and gratified to that degree, that nothing more is, or can be desired. The primary idea of the Hebrew word lies in abundance of drink, although in the common usage of the language this verb is more frequently applied to food than to drink. Thus of one sated with food, Deu_31:20; Rth_2:14; Isa_44:16; Jer_31:14. It is spoken of the Spirit, Ecc_6:3; and metaphorically of the eye, as not satisfied with seeing, Ecc_1:8. Compare Isa_53:2; Psa_17:15.--Geseniuss Heb. Lex. Our spiritual need is often set forth in Scripture by our bodily necessities; and our spiritual supplies are spoken of in similar terms, to the supplies of our temporal wants (Isa_25:6; Isa_55:1-3; Isa_66:10-14; Zec_9:15-17; Mat_5:6). They shall be satisfied; for

1. Their minds shall be filled with knowledge, confidence, and hope, in reference to Divine, Spiritual, and eternal things. They shall be free from perplexity, doubt, and fear. They shall have the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ (Col_2:2). They shall to God draw near in full assurance of faith, having their hearts sprinkled from an evil conscience, and their bodies washed with pure water (Heb_10:22). And they shew the same diligence unto the full assurance of hope unto the end (Heb_6:11). These three full assurances satisfy the saints.

2. Their souls shall be filled with holiness.

3. Their hearts shall be filled with love (1Jn_4:16-19).

4. Their lives shall be filled with good deeds (Php_1:10-11; Php_2:14-16; Mat_5:13-16). Shah be satisfied--

III. With my goodness, saith the Lord. The goodness of God here means His kindness, benignity, and beneficence, as it does in Psa_25:7; Psa_27:13; Psa_31:19; Psa_145:7, and in many other places.

1. They shall be satisfied with Gods favour. O Naphtali, satisfied with favour, and full of the blessing of the Lord (Deu_33:23). In His favour is life (Psa_30:5). In His favour there is pardon and peace, purity and hope, love and joy, protection and honour (Rom_5:1-5; Psa_4:7-8; Psa_5:12; Psa_32:1; Psa_23:2; Psa_89:15-18; Psa_106:4-5).

2. They shall be satisfied with His goodness in their meditations on God (Psa_63:5; Psa_36:6; Psa_104:34; Psa_119:14-16).

3. They shall be satisfied with Gods goodness in His worship and service (Psa_65:4; Psa_36:7-9; Psa_36:34).

4. They shall be satisfied with Gods goodness in fellowship and communion with Him (1Jn_1:3-4). Fellowship with God and His Son Jesus Christ consists in our being partakers of the Divine nature; in constant intercourse and communion with the Divine being; in community of interest; and in mutual possession. In this blessed fellowship we are satisfied; for we are filled with all the fulness of God, and are blessed with all spiritual blessings in heavenly things in Christ.

5. They shall be satisfied with Gods goodness in heaven for ever and ever (Psa_17:15). Then shall we be satisfied, fully satisfied, eternally satisfied (Rev_7:14-17).

6. The certainty that Gods people shall be satisfied with His goodness. We have no ground for doubt; for God says it, whose word cannot fail. Are we Gods people? If so, we shall be satisfied with His goodness; but if not, we cannot be satisfied. Literature, art, and science cannot satisfy the soul. Wealth, honour, pleasure cannot satisfy the immortal mind. Believe me, nothing can satisfy us but the goodness of God. (H. O. Crofts, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

31:14 The priests and the people would enjoy abundance because the people would pay their tithes rather than robbing God (Mal 3:8-12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, the spirit of wisdom, knowledge, and zeal.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

my goodness-- (Jer 31:12).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 14. And I will satiate the soul of the priests] The worship of God being restored, they shall have their proper share of the victims brought to the temple.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

This verse is connected with the former; for what the Prophet had said generally of the whole people, he now distinctly declares respecting the priests, for they were, as it were, the heart of the people; and by this order God gave a lively representation of his favor. This is the reason why the Scripture, in setting forth God’s blessing to his chosen people, speaks especially of the priests, as it appears from many places. Then the Prophet intimates that God would be bountiful indiscriminately to all the Israelites, but that his peculiar favor would be conspicuous towards the priests, for the condition of the people would not be complete without the priesthood, for the priesthood was, as it were, the soul. They would have lived like the heathens, had not God prescribed how he was to be called upon and worshipped. And having mentioned the priests, he does not confine himself to them, but the favor of God is extended to the whole people. It is not then only of the priests that the Prophet speaks, but he declares that the people would be made blessed through God’s bounty, and yet that his peculiar kindness would be manifested towards the Levitical priests, according to what we read in the Psalms: a special blessing is promised to the priests, accompanied with felicity to the godly; and David, when felicitating himself on having so many of God’s blessings, by which he was distinguished, does indeed mention the provisions of his table and abundance of all other things, yet he immediately adds,

“I will dwell in the house of the Lord.” (Psalm 23:6)

By this conclusion, he intimates, that he esteemed as nothing what profane men desire, except he enjoyed as the first thing the worship of God; for this is the main part of our happiness. For wherefore do we live, except we learn, while we partake of blessings from God’s hand, that he is our Father, and that we are stimulated by his bounty to worship him, and except we surrender ourselves wholly to his word?

We now, then, perceive the Prophet’s object in saying, that the priests would be satiated with fatness

As the word דשן, deshin, fatness, denotes abundance of all things; so satiate intimates the great extent of God’s bounty. Some render it “inebriate,” but improperly; and it would be inappropriate to say, “I will inebriate with fatness.” But רוה rue, means to irrigate and also to satiate: hence the Prophet said, in what we considered yesterday, that the soul of the faithful would be like a watered garden; it is there רוה, rue. So also now God means, that he would be so bountiful towards his people, that nothing would be wanting to the full affluence of all good things. And he again says the same thing with regard to the whole people, My people shall be satisfied with my goodness, saith Jehovah We hence see that nothing is promised to the priests, except in connection with the whole Church. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

14. satiate] lit. water.

the soul of the priests with fatness] The sacrifices shall be so numerous that the priests and their families shall have more than enough for their share. The priest’s portion was the wave-breast and heave-shoulder (Lev_7:31-34). For the soul considered as the seat of desire, cp. Jer_22:28, and in this case of eagerness for food, appetite, Isa_56:11, “greedy dogs,” lit. “strong of soul.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And I will satiate the soul of the priests with fatness,.... Meaning either the ministers of the Gospel, who should not only be liberally provided for as to their maintenance, which is too low a sense; but filled with spiritual good things, with the doctrines of the Gospel, and a comfortable experience of them, that they may be able to feed others with knowledge and understanding; or since, under the Gospel dispensation, there is no such distinct order of men under the name of priests, but all the saints are made kings and priests to God, they may be here meant, as follows:

and my people shall be satisfied with my goodness, saith the Lord; to which they are said to flow; see Gill on Jer 31:12. But, lest it should be thought that there would be no manner of trouble and affliction in those times, two instances, as follow, are given; the one at the beginning, and the other towards the close of them, expressive of distress; one on temporal, the other on spiritual accounts.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Fatness. Abundant crops secured them more plentiful tythes[tithes], as long as the people preserved their religion. (Haydock) --- No nation had more priests, or better provided for. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By

priests some understand the ministers of the gospel, whom God here promiseth liberally to provide for; or rather, by giving a success to their ministry, and letting them see the fruit of their labours, make to rejoice: in which metaphorical sense I should rather interpret it, applying it first to the priests of the Jews after the captivity, of whom it is said, Ezr 6:16, that they kept the feast of the dedication of the second temple with joy; and Ezr 6:22, the Lord had made the people joyful. Nor were the people for a short time only satisfied with the Lord’s goodness. In a secondary typical sense it may also signify the spiritual success and rejoicing of good ministers under the gospel, and the spiritual joy of believers. This rejoicing is metaphorically expressed by fatness, with allusion to the rift of the sacrifices under the law. It is a usual thing for God by his prophets to express New Testament duties and privileges by phrases borrowed from the worship of God under the Old Testament. See Isa 66:22,23.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

14. Satiate — Abundantly satisfy — an image of prosperity. The offerings shall be so numerous that the priests shall scarcely consume the portions which fall to them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And I will satiate; literally, water. (same word as in Psa_36:8) The "fatness" means the fat parts of the thank offerings, which were given to the priests. (Lev_7:34) Satisfied. "Satiated" would be a happier rendering. The word is different from that rendered "satiate" just above.

Satisfied.

I THERE IS A SATISFACTION WHICH IS NOT TO BE DESIRED.

1. That of the worldling, which says, "Soul, take thine ease," etc.

2. That of conventionalism. This looks only to the ordinary standard of religious attainment, and so long as it can come up tolerably near to that standard, it desires no more. They are "at ease in Zion," and the "woe" denounced on such is theirs.

3. Of Pharisaism, which thanks God that it is not as other men are.

4. Of the Stoic, that has drilled itself not to feel the sorrows of men.

5. Of the selfish, which, because it swims, cares not who sinks.

II BUT THERE IS A SATISFACTION WHICH IS GREATLY TO BE DESIRED.

1. That of trust, which prevents all murmuring at the dispensations of God, and which says, "I will trust, and not be afraid.

2. That of meekness, which says, "It is the Lord; let him do what seemeth good in his sight.

3. That of belief in God"s promises in Christ. "Being justified by faith, we have peace with God.

4. That of experience the consciousness that God is carrying on his work within us, deepening the hold of that which is good, loosening more and more the power of that which is evil. Consciousness of growth in grace. But none of these, precious as they are, come up to what is meant here. For it tells us that

III THERE IS A SATISFACTION BETTER THAN ALL THESE. It is that of the realization of the promises of God. This, not now, but hereafter. In all the kingdom of nature where God has implanted any hunger, he has made provision for its supply. Is the soul of man to be the solitary exception? The seeds obtain their full development ere they die; but not one single soul that God has created ever does so. We cannot be satisfied with either what we know or attain to here. What satisfaction we have is all based on the conviction that we know not, see not, possess not, now; we shall hereafter. See to it, that we be in the road that leadeth to that realization. "I am the Way," said Jesus. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

fat Heb. דָשֶן.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.