Jeremiah 3:18

Translation
King James Version
In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.
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KJV (with Strong's)
In those days H3117 the house H1004 of Judah H3063 shall walk H3212 with the house H1004 of Israel H3478, and they shall come H935 together H3162 out of the land H776 of the north H6828 to the land H776 that I have given for an inheritance H5157 unto your fathers H1.
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Complete Jewish Bible
In those days, the house of Y'hudah will live together with the house of Isra'el; they will come together from the lands in the north to the land I gave your ancestors as their heritage.
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Berean Standard Bible
In those days the house of Judah will walk with the house of Israel, and they will come together from the land of the north to the land that I gave to your fathers as an inheritance.
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American Standard Version
In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I gave for an inheritance unto your fathers.
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World English Bible Messianic
In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I gave for an inheritance to your fathers.
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Geneva Bible (1599)
In those daies ye house of Iudah shall walke with the house of Israel, and they shall come together out of the lande of the North, into the lande, that I haue giuen for an inheritance vnto your fathers.
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Young's Literal Translation
In those days do the house of Judah Go unto the house of Israel, And they come together from the land of the south, unto the land That I caused your fathers to inherit.
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See also
Jeremiah 31:8Jeremiah 23:8Amos 9:15Jeremiah 50:4Hosea 1:11Jeremiah 3:12Jeremiah 16:15
In the KJVVerse 19,021 of 31,102

Study This Verse

SUMMARY

Jeremiah 3:18 presents a profound prophetic vision of future restoration and unprecedented unity for the long-divided kingdoms of Judah and Israel. Amidst dire pronouncements of judgment for their persistent spiritual apostasy and covenant unfaithfulness, this verse anticipates a divinely orchestrated era when God will supernaturally gather His scattered people from their places of exile, specifically "the land of the north," and bring them back together to the ancestral land promised as an inheritance to their forefathers, signifying a comprehensive reconciliation and a profound renewal of their covenant relationship with Yahweh.

CONTEXT

  • Literary Context: The early chapters of Jeremiah are largely dominated by Yahweh's lament over Judah's spiritual harlotry and the impending judgment due to their persistent idolatry and covenant unfaithfulness. Chapters 2 and 3 specifically draw a stark contrast between Judah's rebellion and that of her "sister," the Northern Kingdom of Israel (Ephraim), who had already been exiled by Assyria in 722 BC. Despite Israel's earlier and more grievous apostasy, God expresses a remarkable willingness to restore her if she repents and returns to Him (as seen in Jeremiah 3:12-14). Jeremiah 3:18, however, marks a significant shift from the immediate call to repentance and the threat of judgment to a long-term, eschatological hope. It looks beyond the discipline of exile to a future era of divine intervention where both Judah and Israel, despite centuries of political division and separate exiles, will be miraculously reunited and brought back to their land. This promise stands as a luminous beacon of God's enduring faithfulness and His ultimate redemptive purpose, even amidst the direst warnings of impending calamity.
  • Historical & Cultural Context: Jeremiah's prophetic ministry spanned the tumultuous final decades of the Kingdom of Judah, from the righteous reign of King Josiah through the reigns of Jehoiakim and Zedekiah, culminating in the devastating Babylonian exile (605-586 BC). By this period, the Northern Kingdom of Israel had already been conquered and exiled by Assyria over a century earlier (722 BC), with much of their population dispersed throughout the Assyrian Empire. The deep-seated division between Judah and Israel had persisted for over three centuries since the time of Rehoboam, Solomon's son, often characterized by animosity, political intrigue, and even warfare. "The land of the north" (Hebrew: tsaphon) was a crucial geopolitical and prophetic term in Jeremiah's time, consistently referring to the dominant Mesopotamian powers (first Assyria, then Babylon) from which both judgment would come upon Judah and from which both kingdoms would eventually be exiled. The promise of return "to the land that I have given for an inheritance unto your fathers" powerfully evokes the foundational Abrahamic covenant and the divine gift of Canaan, which was central to Israelite identity and their unique relationship with Yahweh.
  • Key Themes: Jeremiah 3:18 contributes significantly to several overarching themes found within the book of Jeremiah and the broader prophetic tradition. Firstly, it underscores God's unwavering covenant faithfulness, demonstrating that despite His people's persistent rebellion and the necessity of disciplinary judgment, His ultimate plan is one of restoration and the fulfillment of His promises. Secondly, it highlights the theme of divine sovereignty, as this future reunification and return are portrayed as God's exclusive initiative, not a human achievement. Thirdly, the verse is a powerful expression of hope beyond judgment, offering a glimpse of a future where the fractured people of God will be reconciled and brought back to their rightful place. This theme of reunification is central, promising the healing of centuries-old divisions between the "house of Judah" and the "house of Israel," a concept echoed powerfully in other prophetic books, such as Ezekiel 37. The promise of return "out of the land of the north" also emphasizes the theme of restoration from exile, a recurring motif in Jeremiah, as seen in Jeremiah 23:8. Finally, the reference to the "land that I have given for an inheritance unto your fathers" reinforces God's enduring commitment to the Abrahamic covenant and the promised land, first mentioned in Genesis 12:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • house (Hebrew, bayith', H1004): Derived from a root meaning "to build," this term signifies far more than a physical dwelling. In this prophetic context, "house" refers to a family, a lineage, a dynasty, or, most aptly, a nation. "The house of Judah" and "the house of Israel" represent the distinct national entities that emerged from the tragic division of Solomon's kingdom. The use of "house" emphasizes their corporate identity and continuity as God's covenant people, despite their political separation and spiritual failings, anticipating their eventual re-establishment as a unified people.
  • walk (Hebrew, yâlak', H3212): This primitive root means "to walk" literally or, more commonly in a figurative sense, to denote a manner of life, conduct, or relationship. When Judah "shall walk with" Israel, it implies a profound restoration of harmonious relationship, a shared journey, and unified conduct in obedience to God. It speaks to a deep reconciliation that transcends mere co-existence, moving towards active fellowship, common purpose, and a shared spiritual path.
  • inheritance (Hebrew, nâchal', H5157): This root means "to inherit," "to possess," or "to take as a heritage." The land is explicitly described as an "inheritance" given by God to their "fathers." This term powerfully underscores that the land of Canaan was not merely a conquest or a temporary possession, but a divine gift, a perpetual and inalienable possession rooted in God's covenant promises to Abraham, Isaac, and Jacob. It highlights God's unwavering faithfulness to His ancestral pledges, even when His people have been dispossessed due to their disobedience. The land remains a fundamental aspect of their identity and God's redemptive plan for them.

Verse Breakdown

  • "In those days": This phrase points to a future, often eschatological, time, typically referring to the end times or the Messianic era. It signals that the prophecy is not merely about an immediate historical event but a grand, ultimate fulfillment of God's redemptive purposes for His people, extending beyond the immediate Babylonian exile.
  • "the house of Judah shall walk with the house of Israel": This is a powerful and poignant declaration of reunification. For centuries, these two kingdoms had been politically divided, often hostile, and spiritually estranged. "Walking together" signifies a complete restoration of unity, reconciliation, and a shared path of obedience and purpose under God's sovereign hand. It speaks to the healing of deep historical wounds and a return to the ideal of a single, undivided people of God.
  • "and they shall come together out of the land of the north": This clause describes both the means and the origin of their miraculous return. "The land of the north" refers to Mesopotamia, the region from which both Assyria (who exiled the Northern Kingdom) and Babylon (who would exile the Southern Kingdom) came. This indicates a comprehensive repatriation from their respective captivities, emphasizing that God Himself will initiate and orchestrate their miraculous return from far-flung lands of exile.
  • "to the land that I have given for an inheritance unto your fathers.": This specifies their divinely appointed destination: the Promised Land of Canaan. The phrase "that I have given for an inheritance" highlights God's divine ownership and His unwavering faithfulness to His original covenant promises to Abraham and his descendants. It underscores that their return is not merely a political resettlement but a restoration to their divinely appointed home, a tangible sign of God's enduring commitment to His people and His word.

Literary Devices

Jeremiah 3:18 employs several significant literary devices that enrich its prophetic message. Symbolism is profoundly present, with "the house of Judah" and "the house of Israel" serving as potent metonyms for the Southern and Northern Kingdoms, respectively, symbolizing the tragically divided people of God. "The land of the north" functions as a symbolic representation of the place of exile, judgment, and dispersion, yet paradoxically, it becomes the very point of origin for their future, divinely orchestrated restoration. The "land... for an inheritance" symbolizes God's enduring covenant faithfulness and the perpetual, irrevocable nature of His promises despite human failure. The verse itself is a clear example of Prophecy, a declarative statement about future events, offering a vision of hope and divine intervention that transcends immediate historical circumstances. The implicit Contrast between the current state of division and exile (the immediate context of Jeremiah's ministry) and the promised future of unity and return creates a powerful message of God's redemptive power, highlighting His ability to reverse dire circumstances and fulfill His ultimate purposes.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 3:18 stands as a powerful testament to God's profound covenant faithfulness and His ultimate redemptive plan for His people. It reveals that even in the midst of severe judgment for unfaithfulness and persistent rebellion, God's long-term intention is always restoration, reconciliation, and the fulfillment of His ancient promises. This prophecy challenges any notion that God abandons His people when they stray; rather, it portrays a God who disciplines, but ultimately gathers, heals, and unites. It points to a future where the historical divisions and scattering of Israel will be overcome by divine power, leading to a unified people dwelling securely in their God-given inheritance. This vision extends beyond a mere physical return, hinting at a spiritual renewal and a perfect, harmonious relationship with God, foreshadowing the ultimate ingathering of God's people.

REFLECTION AND APPLICATION

Jeremiah 3:18 offers profound hope and practical application for believers today, serving as a powerful reminder of God's unwavering faithfulness that transcends our failures and His ultimate plan which is always redemptive. In a world often marked by deep division, bitter conflict, and widespread displacement, this ancient prophecy of reunification and return serves as a powerful reminder of God's profound desire for unity, healing, and restoration. It encourages us to trust implicitly in God's sovereign hand, even when circumstances seem bleak or insurmountable, knowing that He is capable of bringing reconciliation to broken relationships, fractured communities, and even warring nations. Just as God promised to gather His scattered people, we can have absolute confidence that He is actively at work to bring His kingdom to full fruition, drawing all people to Himself and establishing perfect harmony. This verse calls us to earnestly pray for unity within the Church, across denominational and ethnic lines, and to actively pursue reconciliation in our own spheres of influence, thereby reflecting God's compassionate heart for a unified and reconciled people.

Questions for Reflection

  • How does this prophecy of God's future restoration for Judah and Israel challenge or affirm your understanding of God's character and His enduring faithfulness in times of judgment or personal difficulty?
  • In what specific areas of your life, family, church, or community do you long for "walking together" and genuine reconciliation, mirroring the profound reunification described in this verse?
  • How does the concept of the land as a divine "inheritance" shape your understanding of God's promises and His unwavering commitment to His people, both in ancient Israel and for believers today?

FAQ

Has the prophecy in Jeremiah 3:18 been fulfilled?

Answer: The prophecy in Jeremiah 3:18 has seen partial and symbolic fulfillment historically, but its ultimate and complete fulfillment is understood by many scholars to be eschatological, pointing to a future Messianic age. Following the Babylonian exile, a remnant of both Judah and Israel (though primarily Judah) did return to the land under figures like Zerubbabel, Ezra, and Nehemiah. However, the complete reunification of the "house of Judah" and the "house of Israel" as distinct, unified national entities, "walking together" in perfect harmony, has not yet occurred in the historical sense. Many theologians believe this prophecy points to the spiritual gathering of all God's people (Jew and Gentile) into one body, the Church, through Christ, and ultimately to a future restoration of national Israel in the end times, when they will fully embrace their Messiah and live in peace in the land, as described in passages like Romans 11.

What does "the land of the north" specifically refer to in this context?

Answer: In the book of Jeremiah, "the land of the north" (Hebrew: tsaphon) is a consistent and significant geographical and prophetic designation. It primarily refers to the region of Mesopotamia, which was the location of the great empires that threatened and eventually exiled Israel and Judah: Assyria (who exiled the Northern Kingdom) and Babylon (who exiled the Southern Kingdom). Therefore, when the verse states that God's people will "come together out of the land of the north," it signifies their miraculous return from the very places of their captivity and dispersion. It is a symbolic term for the distant, often hostile, lands of exile from which God promises to gather His people back to their homeland, as also seen in Jeremiah 23:8.

CHRIST-CENTERED FULFILLMENT

Jeremiah 3:18, with its profound vision of a unified Judah and Israel returning to their inheritance, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. He is the true King who breaks down the dividing walls between people, gathering all of God's scattered sheep into one flock under His benevolent shepherding (as powerfully prophesied in John 10:16). Through His atoning sacrifice on the cross, Christ has reconciled both Jew and Gentile to God in one body, abolishing the law of commandments expressed in ordinances, so that He might create in Himself one new humanity in place of the two, thus making peace (a profound theological truth illuminated in Ephesians 2:14-16). The "house of Judah" and the "house of Israel," representing all of God's covenant people, are now spiritually united in Christ, forming the Church, His mystical body. Furthermore, the "land that I have given for an inheritance" points beyond a physical territory to the spiritual and eternal inheritance promised to believers in Christ—eternal life, the new heavens and new earth, and dwelling in God's glorious presence (as described in Hebrews 9:15 and Revelation 21:1-4). Jesus Himself is the ultimate "inheritance" and the one through whom all God's promises, including the promise of a unified people and a restored dwelling place, find their resounding "Yes" and "Amen" (2 Corinthians 1:20). He is the true Israel, embodying and fulfilling all the hopes and prophecies for God's people.

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Commentary on Jeremiah 3 verses 12–19

I. II. Main points1. 2. Sub-points

Here is a great deal of gospel in these verses, both that which was always gospel, God's readiness to pardon sin and to receive and entertain returning repenting sinners, and those blessings which were in a special manner reserved for gospel times, the forming and founding of the gospel church by bringing into it the children of God that were scattered abroad, the superseding of the ceremonial law, and the uniting of Jews and Gentiles, typified by the uniting of Israel and Judah in their return out of captivity. The prophet is directed to proclaim these words towards the north, for they are a call to backsliding Israel, the ten tribes that were carried captive into Assyria, which lay north from Jerusalem. That way he must look, to show that God had not forgotten them, though their brethren had, and to upbraid the men of Judah with their obstinacy in refusing to answer the calls given them. One might as well call to those who lay many hundred miles off in the land of the north; they would as soon hear as these unbelieving and disobedient people; backsliding Israel will sooner accept of mercy, and have the benefit of it, than treacherous Judah. And perhaps the proclaiming of these words towards the north looks as far forward as the preaching of repentance and remission of sins unto all nations, beginning at Jerusalem, Luk 24:47. A call to Israel in the land of the north is a call to others in that land, even as many as belong to the election of grace. When it was suspected that Christ would go to the dispersed Jews among the Gentiles, it was concluded that he would teach the Gentiles, Joh 7:35. So here.

I. Here is an invitation given to backsliding Israel, and in them to the backsliding Gentiles, to return unto God, the God from whom they had revolted (Jer 3:12): Return, thou backsliding Israel. And again (Jer 3:14): "Turn, O backsliding children! repent of your backslidings, return to your allegiance, come back to that good way which you have missed and out of which you have turned aside." Pursuant to this invitation, 1. They are encouraged to return. "Repent, and be converted, and your sins shall be blotted out, Act 3:19. You have incurred God's displeasure, but return to me, and I will not cause my anger to fall upon you." God's anger is ready to fall upon sinners, as a lion falls on his prey, and there is none to deliver, as a mountain of lead falling on them, to sink them past recovery into the lowest hell. But if they repent it shall be turned away, Isa 12:1. I will not keep my anger for ever, but will be reconciled, for I am merciful. We that are sinful were for ever undone if God were not merciful; but the goodness of his nature encourages us to hope that, if we by repentance undo what we have done against him, he will by a pardon unsay what he has said against us. 2. They are directed how to return (Jer 3:13): "Only acknowledge thy iniquity, own thyself in a fault and thereby take shame to thyself and give glory to God." I will not keep my anger for ever (that is a previous promise); you shall be delivered form that anger of God which is everlasting, from the wrath to come; but upon what terms? Very easy and reasonable ones. Only acknowledge thy sins. If we confess our sins, he is faithful and just to forgive them. This will aggravate the condemnation of sinners, that the terms of pardon and peace were brought so low, and yet they would not come up to them. If the prophet had told thee to do some great thing wouldst thou not have done it? How much more when he says, Only acknowledge thy iniquity? Kg2 5:13. In confessing sin, (1.) We must own the corruption of our nature: Acknowledge thy iniquity, the perverseness and irregularity of thy nature. (2.) We must own our actual sins: "That thou hast transgressed against the Lord thy God, hast affronted him and offended him." (3.) We must own the multitude of our transgressions: "That thou hast scattered thy ways to the strangers, run hither and thither in pursuit of thy idols, under every green tree. Wherever thou hast rambled thou hast left behind thee the marks of thy folly." (4.) We must aggravate our sin from the disobedience that there is in it to the divine law. The sinfulness of sin is the worst thing in it: "You have not obeyed my voice; acknowledge that, and let that humble you more than any thing else."

II. Here are precious promises made to these backsliding children, if they do return, which were in part fulfilled in the return of the Jews out of their captivity, many that belonged to the ten tribes having perhaps joined themselves to those of the two tribes, in the prospect of their deliverance, and returning with them; but the prophecy is to have its full accomplishment in the gospel church, and the gathering together of the children of God that were scattered abroad to that: "Return, for, though you are backsliders, yet you are children; nay, though a treacherous wife, yet a wife, for I am married to you (Jer 3:14) and will not disown the relation." Thus God remembers his covenant with their fathers, that marriage covenant, and in consideration of that he remembers their land, Lev 26:42.

1.He promises to gather them together from all places whither they are dispersed and scattered abroad, Joh 11:52, I will take you, one of a city, and two of a family, or clan; and I will bring you to Zion, Jer 3:14. All those that by repentance return to their duty shall return to their former comfort. Observe, (1.) God will graciously receive those that return to him, nay, it is he that by his distinguishing grace takes them out from among the rest that persist in their backslidings; if he had left them, they would have been undone. (2.) Of the many that have backslidden from God there are but few, very few in comparison, that return to him, like the gleanings of the vintage - one of a city and two of a country; Christ's flock is a little flock, and few there are that find the strait gate. (3.) Of those few, though dispersed, yet not one shall be lost. Though there be but one in a city, God will find out that one; he shall not be overlooked in a crowd, but shall be brought safely to Zion, safely to heaven. The scattered Jews shall be brought to Jerusalem, and those of the ten tribes shall be as welcome there as those of the two. God's chosen, scattered all the world over, shall be brought to the gospel church, that Mount Zion, the heavenly Jerusalem, that holy hill on which Christ reigns.

2.He promises to set those over them that shall be every way blessings to them (Jer 3:15): I will give you pastors after my heart, alluding to the character given of David when God pitched upon him to be king. Sa1 13:14, The Lord hath sought him a man after his own heart. Observe, (1.) When a church is gathered it must be governed. "I will bring them to Zion, not to live as they list, but to be under discipline, not as wild beasts, that range at pleasure, but as sheep that are under the direction of a shepherd." I will give them pastors, that is, both magistrates and ministers; both are God's ordinance for the support of his kingdom. (2.) It is well with a people when their pastors are after God's own heart, such as they should be, such as we would have them be, who shall make his will their rule in all their administrations, and such as endeavour in some measure to conform to his example, who rule for him, and, as they are capable, rule like him. (3.) Those are pastors after God's own heart who make it their business to feed the flock, not to feed themselves and fleece the flocks, but to do all they can for the good of those that are under their charge, who feed them with wisdom and understanding (that is, wisely and understandingly), as David fed them, in the integrity of his heart and by the skilfulness of his hand, Psa 78:72. Those who are not only pastors, but teachers, must feed them with the word of God, which is wisdom and understanding, which is able to make us wise to salvation.

3.He promises that there shall be no more occasion for the ark of the covenant, which had been so much the glory of the tabernacle first and afterwards of the temple, and was the token of God's presence with them; that shall be set aside, and there shall be no more enquiry after, nor enquiring of, it (Jer 3:16): When you shall be multiplied and increased in the land, when the kingdom of the Messiah shall be set up, which by the accession of the Gentiles will bring in to the church a vast increase (and the days of the Messiah the Jewish masters themselves acknowledge to be here intended), then they shall say no more, The ark of the covenant of the Lord, they shall have it no more among them to value, or value themselves upon, because they shall have a pure spiritual way of worship set up, in which there shall be no occasion for any of those external ordinances; with the ark of the covenant the whole ceremonial law shall be set aside, and all the institutions of it, for Christ, the truth of all those types, exhibited to us in the word and sacraments of the New Testament, will be to us instead of all. It is very likely (whatever the Jews suggest to the contrary) that the ark of the covenant was in the second temple, being restored by Cyrus with the other vessels of the house of the Lord, Ezr 1:7. But in the gospel temple Christ is the ark; he is the propitiatory, or mercy-seat; and it is the spiritual presence of God in his ordinances that we are now to expect. Many expressions are here used concerning the setting aside of the ark, that it shall not come to mind, that they shall not remember it, that they shall not visit it, that none of these things shall be any more done; for the true worshippers shall worship the Father in spirit and in truth, Joh 4:24. But this variety of expressions is used to show that the ceremonies of the law of Moses should be totally and finally abolished, never to be used any more, but that it would be with difficulty that those who had been so long wedded to them should be weaned from them; and that they would not quite let them go till their holy city and holy house should both be levelled with the ground.

4.He promises that the gospel church, here called Jerusalem, shall become eminent and conspicuous, Jer 3:17. Two things shall make it famous: - (1.) God's special residence and dominion in it. It shall be called, The throne of the Lord - the throne of his glory, for that shines forth in the church - the throne of his government, for that also is erected there; there he rules his willing people by his word and Spirit, and brings every thought into obedience to himself. As the gospel got ground this throne of the Lord was set up even where Satan's seat had been. It is especially the throne of his grace; for those that by faith come to this Jerusalem come to God the judge of all, and to Jesus the mediator of the new covenant, Heb 12:22-24. (2.) The accession of the Gentiles to it. All the nations shall be discipled, and so gathered to the church, and shall become subjects to that throne of the Lord which is there set up, and devoted to the honour of that name of the Lord which is there both manifested and called upon.

5.He promises that there shall be a wonderful reformation wrought in those that are gathered to the church: They shall not walk any more after the imagination of their evil hearts. They shall not live as they list, but live by rules, not do according to their own corrupt appetites, but according to the will of God. See what leads in sin - the imagination of our own evil hearts; and what sin is - it is walking after that imagination, being governed by fancy and humour; and what converting grace does - it takes us off from walking after our own inventions and brings us to be governed by religion and right reason.

6.That Judah and Israel shall be happily united in one body, Jer 3:18. They were so in their return out of captivity and their settlement again in Canaan: The house of Judah shall walk with the house of Israel, as being perfectly agreed, and become one stick in the hand of the Lord, as Ezekiel also foretold, Eze 37:16, Eze 37:17. Both Assyria and Chaldea fell into the hands of Cyrus, and his proclamation extended to all the Jews in all his dominions. And therefore we have reason to think that many of the house of Israel came with those of Judah out of the land of the north; though at first there returned but 42,000 (whom we have an account of, Ezra 2) yet Josephus says (Antiq. 11.68) that some few years after, under Darius, Zerubbabel went and fetched up above 4,000,000 of souls, to the land that was given for an inheritance to their fathers. And we never read of such animosities and enmities between Israel and Judah as had been formerly. This happy coalescence between Israel and Judah in Canaan was a type of the uniting of Jews and Gentiles in the gospel church, when, all enmities being slain, they should become one sheepfold under one shepherd.

III. Here is some difficulty started, that lies in the way of all this mercy; but an expedient is found to get over it.

1.God asks, How shall I do this for thee? Not as if God showed favour with reluctancy, as he punishes with a How shall I give thee up? Hos 11:8, Hos 11:9. No, though he is slow to anger, he is swift to show mercy. But it intimates that we are utterly unworthy of his favours, that we have no reason to expect them, that there is nothing in us to deserve them, that we can lay no claim to them, and that he contrives how to do it in such a way as may save the honour of his justice and holiness in the government of the world. Means must be devised that his banished be not for ever expelled from him, Sa2 14:14. How shall I do it? (1.) Even backsliders, if they return and repent, shall be put among the children; and who could ever have expected that? Behold what manner of love is this! Jo1 3:1. How should we who are so mean and weak, so worthless and unworthy, and so provoking, ever be put among the children. (2.) To those whom God puts among the children he will give the pleasant land, the land of Canaan, that glory of all lands, that goodly heritage of the hosts of nations, which nations and their hosts wish for and prefer to their own country, or which the hosts of the nations have now got possession of. It was a type of heaven, where there are pleasures for evermore. Now who could expect a place in that pleasant land that has so often despised it (Psa 106:24) and is so unworthy of it and unfit for it? Is this the manner of men?

2.He does himself return answer to this question: But I said, Thou shalt call me, My Father. God does himself answer all the objections that are taken from our unworthiness, or they would never be got over. (1.) That he may put returning penitents among the children, he will give them the Spirit of adoption, teaching them to cry, Abba, Father, Gal 4:6. "Thou shalt call me, My Father; thou shalt return to me, and resign thyself to me as a father, and that shall recommend thee to my favour," (2.) That he may give them the pleasant land, he will put his fear in their hearts, that they may never turn from him, but may persevere to the end.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–19. Public domain.
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JeromeAD 420
Commentary on Jeremiah
(Verse 18.) In those days, the house of Judah shall go to the house of Israel, and they shall come together from the land of the North to the land that I gave to your fathers. This is fulfilled specifically in the coming of Christ, when the twelve tribes believed in the Gospel together, abandoning the land of the North, the harshest cold, and leaving behind the dominion of the devil. They then received the promised land, which had been promised to their fathers, Abraham, Isaac, and Jacob. I recently edited a small book about the promised land.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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