TRV
Translation
King James Version
¶ At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.
Complete Jewish Bible
"When that time comes," says ADONAI, "I will be God of all the clans of Isra'el, and they will be my people."
Berean Standard Bible
“At that time,” declares the LORD, “I will be the God of all the families of Israel, and they will be My people.”
American Standard Version
At that time, saith Jehovah, will I be the God of all the families of Israel, and they shall be my people.
World English Bible Messianic
At that time, says the LORD, will I be the God of all the families of Israel, and they shall be my people.
Geneva Bible (1599)
At the same time, saith the Lord, will I be the God of all the families of Israel, and they shall be my people.
Young's Literal Translation
At that time, an affirmation of Jehovah, I am for God to all families of Israel, And they--they are to Me for a people.
In the KJVVerse 19,693 of 31,102
Study This Verse
Commentary on Jeremiah 31 verses 1–9
1 ¶ At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.
2 Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.
3 The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.
6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
7 For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
8 Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
God here assures his people,
I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked (Jer 30:24), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel (Jer 31:1), - not of the two tribes only, but of all the tribes, - not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Pro 3:33.
II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people. 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, Jer 31:2. They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same. 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me (Jer 31:3), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa 45:15. Note, It is hard to take comfort from former smiles under present frowns. 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.
III. That he will again form them into a people, and give them a very joyful settlement in their own land, Jer 31:4, Jer 31:5. Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Jdg 21:19, Jdg 21:21. Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised (Jer 31:5), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united (Eze 37:22), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev 19:23-25), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.
IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so (Jer 31:6): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of Jer 31:5) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Psa 122:1. But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God (Hos 9:8), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos 5:1. Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.
V. That God shall have the glory and the church both the honour and comfort of this blessed change (Jer 31:7): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deu 32:43. Rejoice, you Gentiles with his people, Rom 15:10. The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Psa 67:2, Psa 67:3; Psa 96:2, Psa 96:3. What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Psa 126:3, Psa 126:4. Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.
VI. That, in order to a happy settlement in their own land, they shall have a joyful return out of the land of their captivity and a very comfortable passage homeward (Jer 31:8, Jer 31:9), and this beginning of mercy shall be to them a pledge of all the other blessings here promised. 1. Though they are scattered to places far remote, yet they shall be brought together from the north country, and from the coasts of the earth; wherever they are, God will find them out. 2. Though many of them are very unfit for travel, yet that shall be no hindrance to them: The blind and the lame shall come; such a good-will shall they have to their journey, and such a good heart upon it, that they shall not make their blindness and lameness an excuse for staying where they are. There companions will be ready to help them, will be eyes to the blind and legs to the lame, as good Christians ought to be to one another in their travels heavenward, Job 29:15. But, above all, their God will help them; and let none plead that he is blind who has God for his guide, or lame who has God for his strength. The women with child are heavy, and it is not fit that they should undertake such a journey, much less those that travail with child; and yet, when it is to return to Zion, neither the one nor the other shall make any difficulty of it. Note, When God calls we must not plead any inability to come; for he that calls us will help us, will strengthen us. 3. Though they seem to be diminished, and to have become few in numbers, yet, when they come all together, they shall be a great company; and so will God's spiritual Israel be when there shall be a general rendezvous of them, though now they are but a little flock. 4. Though their return will be matter of joy to them, yet prayers and tears will be both their stores and their artillery (Jer 31:9): They shall come with weeping and with supplications, weeping for sin, supplication for pardon; for the goodness of God shall lead them to repentance; and they shall weep with more bitterness and more tenderness for sin, when they are delivered out of their captivity, than ever they did when they were groaning under it. Weeping and praying do well together; tears put life into prayers, and express the liveliness of the, and prayers help to wipe away tears. With favours will I lead them (so the margin reads it); in their journey they shall be compassed with God's favours, the fruits of his favour. 5. Though they have a perilous journey, yet they shall be safe under a divine convoy. Is the country they pass through dry and thirsty? I will cause them to walk by the rivers of waters, not the waters of a land-flood, which fail in summer. Is it a wilderness where there is no road, no track? I will cause them t walk in a straight way, which they shall not miss. Is it a rough and rocky country? Yet they shall not stumble. Note, Whithersoever God gives his people a clear call he will either find them or make them a ready way; and while we are following Providence we may be sure that Providence will not be wanting to us. And, lastly, here is a reason given why God will take all this care of his people: For I am a Father to Israel, a Father that begat him, and therefore will maintain him, that have the care and compassion of a father for him (Psa 103:13); and Ephraim is my first-born; even Ephraim, who, having gone astray from God, was no more worthy to be called a son, shall yet be owned as a first-born, particularly dear, and heir of a double portion of blessings. The same reason that was given for their release out of Egypt is given for their release out of Babylon; they are free-born and therefore must not be enslaved, are born to God and therefore must not be the servants of men. Exo 4:22, Exo 4:23, Israel is my son, even my first-born; let my son go that he may serve me. If we take God for our Father, and join ourselves to the church of the first-born, we may be assured that we shall want nothing that is good for us.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
Copy as
TertullianAD 220
ON BAPTISM 19
When Jeremiah says, “And I will gather them together from the extremities of the land in the feast day,” he signifies the day of the Passover and of Pentecost, which is properly a “feast day.” However, every day is the Lord’s. Every hour, every time, is apt for baptism. If there is a difference in the solemnity, there is no distinction in the grace.
JeromeAD 420
Commentary on Jeremiah
(Chapter 31, Verse 1) In that time, says the Lord, I will be the God of all the tribes of Israel (or the people of Israel), and they will be my people. Unless the thought of the Lord is fulfilled and his fury rests upon the head of the wicked, the Lord cannot be the God of all the tribes of Israel. But he says this to the remnant who have been saved. Now if what has been said to us is opposed to us: I will be the God of the people of Israel, or all the tribes of Israel, let us consider the example: If you were children of Abraham, you would do the works of your father (John 8:39). And the Apostle writes: See Israel according to the flesh (I Cor. X, 8). From which he teaches that there is another Israel according to the spirit. Therefore, that Israel is the one who perceives God with the mind, or is the most righteous of the Lord, and such a people will be the people of God.
JeromeAD 420
SIX BOOKS ON JEREMIAH 6:15.2-4
The remnant of the people of Israel are gathered through the apostles and apostolic people, about whom we read above “guardians will call on the mountain” and to whom it was commanded to “sing and resound,” that the remnant of Israel might be saved. The Lord also promises that he will bring them down from the north country, he who is “the most severe wind but is called the right hand,” due to unbelief and the frigidity of his love. He also promises to gather them from the ends of the earth in no time other than the paschal solemnity, that is, in the days of the Lord’s passion, when the Lord was crucified and when the gospel promise was fulfilled: “When I am lifted up, I will draw everyone to me.” At that moment, he generated many people, fulfilling Isaiah’s prophecy: “a people is born in one moment,” for on one day, three thousand and five thousand people believed. It is also written in Hebrew, “among whom were the blind, the lame, the pregnant and women in labor together, a great gathering of those returning here.”
JeromeAD 420
SIX BOOKS ON JEREMIAH 6:11.1-2
If the intention of the Lord were not fulfilled and if his wrath had not remained on the head of the wicked, the Lord of all could not be the God of the tribes of Israel. But he addressed this only to the remnant who were saved. And if the objection should be posed to us that he said, “I will be the God of the Israelite race” or “of all the tribes of Israel,” we would cite, “If you were children of Abraham, you would do the works of your father,” as well as the apostle, who wrote, “Consider Israel according to the flesh,” which implies that there is another Israel according to the Spirit. They are Israel, therefore, who discern God with the mind or who remain most steadfast in the Lord. In this way, Israel will be the people of God.
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.
Copy as
Continue studying Jeremiah 31:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Jeremiah 31:1 stands as a pivotal declaration within the "Book of Consolation" (Jeremiah 30-33), signaling a profound shift from pronouncements of judgment to an outpouring of divine promise and restoration. This verse unveils the Lord's unwavering commitment to His covenant people, proclaiming a future time when He will comprehensively re-establish His intimate relationship with all the scattered families of Israel, affirming His identity as their God and their identity as His cherished people. It sets the stage for the glorious promises of national reunion, spiritual renewal, and the inauguration of a new covenant, showcasing God's enduring faithfulness despite human unfaithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 31:1 employs several powerful literary devices to convey its message of hope and certainty. The most prominent is the Covenant Formula, "I will be their God, and they shall be my people," which is a foundational expression of the unique relationship between Yahweh and Israel, echoing throughout the Old and New Testaments. This formula establishes the core of God's redemptive purpose, signifying mutual belonging and commitment. The phrase "saith the LORD" serves as a Divine Oracle or Prophetic Declaration, lending absolute authority and infallibility to the promise. It underscores that this is not a human hope or a mere prediction, but a divinely guaranteed future, spoken by the Sovereign God Himself. Furthermore, the use of "all the families of Israel" is a form of Merism or Hyperbole, emphasizing the totality and comprehensiveness of the restoration. It highlights that God's promise extends to every segment and individual household, leaving no part of the nation excluded from His redemptive plan, ensuring a complete and holistic re-gathering.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 31:1 is a profound theological statement on God's enduring covenant faithfulness, even in the face of human rebellion and divine judgment. It reveals that God's ultimate intention for His people is not destruction but restoration, rooted in His unchanging character rather than their fluctuating obedience. This verse anticipates a future era where the broken covenant relationship will be fully healed, demonstrating God's sovereign power to gather, redeem, and re-establish His people. It speaks to the deeply personal nature of God's desire to be intimately connected with humanity, extending His grace and mercy to those who were once estranged, promising a future of intimate fellowship and divine presence.
REFLECTION AND APPLICATION
Jeremiah 31:1 offers a beacon of hope for believers today, reminding us that God's faithfulness transcends our failures and circumstances. In a world marked by broken promises and fractured relationships, this verse assures us of a God whose commitment is unwavering. It encourages us to trust in His sovereign plan for restoration, not only on a grand, cosmic scale but also in the personal brokenness we experience. Whether facing personal setbacks, family challenges, or societal turmoil, the promise that God desires to be "our God" and for us to be "His people" provides immense comfort and a foundation for enduring hope. It calls us to lean into His restorative power, believing that He can heal, gather, and renew even the most desolate areas of our lives and communities, bringing us into a deeper, more intimate relationship with Him, characterized by belonging and purpose.
Questions for Reflection
FAQ
What is the significance of "At the same time" in this verse?
Answer: The phrase "At the same time" (Hebrew: ba'et ha'hi) is a crucial prophetic indicator. It does not refer to the immediate present or past of Jeremiah's ministry, but rather points to a specific, future period in God's redemptive timeline. In prophetic literature, this often signifies an eschatological or Messianic era—a divinely appointed turning point when God will decisively intervene to fulfill His promises. For Jeremiah, it marks the shift from judgment to the full realization of restoration and the inauguration of the New Covenant, where God's relationship with His people will be renewed and secured, leading to a new era of blessing.
Why does the verse specify "all the families of Israel" instead of just Judah, given that Judah was the primary audience of Jeremiah's prophecies?
Answer: The specification "all the families of Israel" is highly significant because it encompasses both the northern kingdom of Israel (which had been scattered by Assyria centuries earlier) and the southern kingdom of Judah (which was facing or enduring Babylonian exile). While Jeremiah primarily prophesied to Judah, this phrase indicates God's comprehensive plan for national reunion and restoration. It speaks to a future time when the historical division and dispersion of the twelve tribes would be overcome, signifying a complete and holistic re-gathering of God's entire covenant people, as also envisioned in prophecies like Ezekiel 37:15-28, where God promises to unite Judah and Israel into one nation.
CHRIST-CENTERED FULFILLMENT
Jeremiah 31:1, with its profound declaration of God's enduring covenant faithfulness and promise of restoration, finds its ultimate and most glorious fulfillment in Jesus Christ. While initially spoken to ethnic Israel, the "new covenant" promised just a few verses later in Jeremiah 31:31 is inaugurated by Christ's sacrificial death and resurrection, extending God's people beyond national boundaries to all who believe. Through Christ, the ancient covenant formula, "I will be their God, and they shall be my people," is realized in a spiritual and universal sense. The author of Hebrews explicitly states that Jesus is the mediator of this superior new covenant, written not on tablets of stone but on human hearts (Hebrews 8:8-12). In Christ, believers from every tribe and nation are grafted into the spiritual heritage of Israel (Romans 11:17), becoming "a chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9), truly fulfilling the promise that God is their God and they are His people. This divine relationship culminates in the eternal state, where God will dwell with His redeemed people, and they will be His people, and God himself will be with them as their God (Revelation 21:3), in perfect and everlasting communion.