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Commentary on Jeremiah 31 verses 10–17
This paragraph is much to the same purport with the last, publishing to the world, as well as to the church, the purposes of God's love concerning his people. This is a word of the Lord which the nations must hear, for it is a prophecy of a work of the Lord which the nations cannot but take notice of. Let them hear the prophecy, that they may the better understand and improve the performance; and let those that hear it themselves declare it to others, declare it in the isles afar off. It will be a piece of news that will spread all the world over. it will look very great in history; let us see how it looks in prophecy.
It is foretold, 1. That those who are dispersed shall be brought together again from their dispersions: He that scattereth Israel will gather him; for he knows whither he scattered them and therefore where to find them, Jer 31:10. Una eademque manus vulnus opemque tulit - The hand that inflicted the wound shall heal it. And when he has gathered him into one body, one fold, he will keep him, as a shepherd does his flock, from being scattered again. 2. That those who are sold and alienated shall be redeemed and brought back, Jer 31:11. Though the enemy that had got possession of him was stronger than he, yet the Lord, who is stronger than all. has redeemed and ransomed him, not by price, but by power, as of old out of the Egyptians' hands. 3. That with their liberty they shall have plenty and joy, and God shall be honoured and served with it, Jer 31:12, Jer 31:13. When they shall have returned to their own land they shall come and sing in the high place of Zion; on the top of that holy mountain they shall sing to the praise and glory of God. We read that they did so when the foundation of the temple was laid there; they sang together, praising and giving thanks to the Lord, Ezr 3:11. They shall flow together to the goodness of the Lord; that is, they shall flock in great numbers and with great forwardness and cheerfulness, as streams of water, to the goodness of the Lord, to the temple where he causes his goodness to pass before his people. They shall come together in solemn assemblies, to praise him for his goodness, and to pray for the fruits of it and the continuance of it; they shall come to bless him for his goodness, in giving them wheat, and wine, and oil, and the young of the flock and of the herd, which, now that they have obtained their freedom, they have an uncontested property in and the quiet and peaceable enjoyment of, and which therefore they honour God with the first-fruits of and out of which they bring offerings to his altar. Note, It is comfortable to observe the goodness of the Lord in the gifts of common providence, and even in them to taste covenant-love. Having plenty (plenty out of want and scarcity) they shall greatly rejoice, their soul shall be as a watered garden, flourishing and fruitful (Isa 58:11), pleasant and fragrant, and abounding in all good things. Note, Our souls are never valuable as gardens but when they are watered with the dews of God's Spirit and grace. It is a precious promise which follows, and which will not have its full accomplishment any where on this side the height of the heavenly Zion, that they shall not sorrow any more at all; for it is only in that new Jerusalem that all tears shall be wiped away, Rev 21:4. However, so far it was fulfilled to the returned captives that they had not any more those causes for sorrow which they had formerly had; and therefore (Jer 31:13) young men and old shall rejoice together; so grave shall the young men be in their joys as to keep company with the old men, and so transported shall the old men be as to associate with the young. Salva res est, saltat senex - The state prospers, and the aged dance. God will turn their mourning into joy, their fasts into solemn feasts, Zac 8:19. It was in the return out of Babylon that those who sowed in tears were made to reap in joy, Psa 126:5, Psa 126:6. Those are comforted indeed whom God comforts, and may forget their troubles when he makes them to rejoice from their sorrow, not only rejoice after it, but rejoice from it their joy shall borrow lustre from their sorrow, which shall serve as a foil to it; and the more they think of their troubles the more they rejoice in their deliverance. 4. That both the ministers and those they minister to shall have abundant satisfaction in what God gives them (Jer 31:14): I will satiate the soul of the priests with fatness; there shall be such a plenty of sacrifices brought to the altar that those who live upon the altar shall live very comfortably, they and their families shall be satiated with fatness, they shall have enough, and that of the best; and my people shall be satisfied with my goodness, and shall think there is enough in that to make them happy; and so there is. God's people have an abundant satisfaction in God's goodness, though they have but little of this world. Let them be satisfied of God's lovingkindness, and they will be satisfied with it and desire no more to make them happy. All this is applicable to the spiritual blessings which the redeemed of the Lord enjoy by Jesus Christ, infinitely more valuable than corn, and wine, and oil, and the satisfaction of soul which they have in the enjoyment of them. 5. That those particularly who had been in sorrow for the loss of their children who were carried into captivity should have that sorrow turned into joy upon their return, Jer 31:15-17. Here we have, (1.) The sad lamentation which the mothers made for the loss of their children (Jer 31:15): In Ramah was there a voice heard, at the time when the general captivity was, nothing but lamentation, and bitter weeping, more there than in other places, because there Nebuzaradan had the general rendezvous of his captives, as appears, Jer 40:1, where we find him sending Jeremiah back from Ramah. Rachel is here said to weep for her children. The sepulchre of Rachel was between Ramah and Bethlehem. Benjamin, one of the two tribes, and Ephraim, head of the ten tribes, were both descendants from Rachel. She had but two sons, the elder of whom was one for whom his father grieved andrefused to be comforted (Gen 37:35); the other she herself called Benoni - the son of my sorrow. Now the inhabitants of Ramah did in like manner grieve for their sons and their daughters that were carried away (as Sa1 30:6), and such a voice of lamentation was there as, to speak poetically, might even have raised Rachel out of her grave to mourn with them. The tender parents even refused to be comforted for their children, because they were not, were not with them, but were in the hands of their enemies; they were never likely to see them any more. This is applied by the evangelists to the great mourning that was at Bethlehem for the murder of the infants there by Herod (Mat 2:17-18), and this scripture is said to be then fulfilled. They wept for them, and would not be comforted, supposing the case would not admit any ground of comfort, because they were not. Note, Sorrow for the loss of children cannot but be great sorrow, especially if we so far mistake as to think they are not. (2.) Seasonable comfort administered to them in reference hereunto, Jer 31:16, Jer 31:17. They are advised to moderate that sorrow, and to set bounds to it: Refrain thy voice from weeping and thy eyes from tears. We are not forbidden to mourn in such a case; allowances are made for natural affection. But we must not suffer our sorrow to run into an extreme, to hinder our joy in God, or take us off from our duty to him. Though we mourn, we must not murmur, nor must we resolve, as Jacob did, to go to the grave mourning. In order to repress inordinate grief, we must consider that there is hope in our end, hope that there will be an end (the trouble will not last always), that it will be a happy and - the end will be peace. Note, It ought to support us under our troubles that we have reason to hope they will end well. The righteous has hope in his death; that will be the blessed period of his grief and the blessed passage to his joys. "There is hope for thy posterity" (so some read it); "though thou mayest not live to see these glorious days thyself, there is hope that thy posterity shall. Though one generation falls in the wilderness, the next shall enter Canaan. Two things thou mayest comfort thyself with the hope of:" - [1.] "The reward of thy work: - Thy suffering work shall be rewarded. The comforts of the deliverance shall be sufficient to balance all the grievances of thy captivity." God makes his people glad according to the days wherein he has afflicted them, and so there is a proportion between the joys and the sorrows, as between the reward and the work. The glory to be revealed, which the saints hope for in the end, will abundantly countervail the sufferings of this present time, Rom 8:18. [2.] "The restoration of thy children: They shall come again from the land of the enemy (Jer 31:16); they shall come again to their own border," Jer 31:17. There is hope that children at a distance may be brought home. Jacob had a comfortable meeting with Joseph after he had despaired of ever seeing him. There is hope concerning children removed by death that they shall return to their own border, to the happy lot assigned them in the resurrection, a lot in the heavenly Canaan, that border of his sanctuary. We shall see reason to repress our grief for the death of our children that are taken into covenant with God when we consider the hopes we have of their resurrection to eternal life. They are not lost, but gone before.
(Verse 16, 17.) Thus says the Lord: Let your voice be still from weeping, and your eyes from tears: for there is a reward for your work, says the Lord. And the enemies (or of the enemies) will return from the land, and there will be hope for your future, says the Lord: and the children will return to their borders. This has not yet happened literally, for we do not read of the ten tribes who were exiled in the cities of the Medes and Persians returning to the land of Judah: but it has been fulfilled according to the spirit, and in the passion of the Lord, and it continues to be fulfilled: when all Israel is saved from the whole world, and Rachel is said: Let your voice be still from weeping, and your eyes from tears. And there is a sense: Stop weeping, for the Lord has considered your previous works. And your children will return from the land of the enemy, so you may not be held back by present sorrow. For there is hope for your future, says the Lord. And your children will return to their borders, which their fathers Abraham, Isaac, and Jacob had. But we understand better concerning little ones, that they shall receive the reward of shedding blood for Christ: and for the land of Herod's enemies, they shall hold the kingdom of heaven: and they shall return to their former dwelling place, when, for the body of humility, they shall receive a glorious body. This is the ultimate hope, when the just will shine like the sun (Wis. III), and once little infants and nursing babies, without any increase in age, and without injury or physical labor, will rise again as fully grown men, to the measure of the fullness of Christ (Eph. IV).
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SUMMARY
Jeremiah 31:17 delivers a profound divine declaration of enduring hope and future restoration for the exiled people of Israel. Spoken directly by the LORD, this verse assures a nation in despair that their suffering and displacement are not their ultimate destiny, but rather a temporary phase preceding a guaranteed return of their descendants to their ancestral homeland. It stands as a powerful testament to God's unwavering covenant faithfulness and His sovereign plan to bring His people back to a place of security and flourishing.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 31:17 employs several potent literary devices to convey its message of hope. The most prominent is Divine Oracle, explicitly marked by the phrase "saith the LORD," which imbues the promise with absolute authority and certainty, transforming it from human wish to divine decree. This declaration functions as a Prophecy, foretelling a future event that is guaranteed by God's character. The verse also relies on powerful Imagery of return and restoration, painting a picture of scattered children finding their way back to their "own border," a concept deeply rooted in the Israelites' identity and covenant inheritance. Furthermore, in the broader context of Jeremiah 31, the preceding verse's Personification of Rachel weeping for her children sets up a dramatic tension that is resolved by the hope offered in verse 17, making the divine comfort even more impactful.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 31:17 stands as a powerful testament to God's unwavering commitment to His covenant people, even in the midst of their judgment and dispersion. It reveals a God who is sovereign over history, capable of reversing the most dire circumstances and fulfilling His promises. The hope declared here is not based on human effort or merit, but solely on the character and faithfulness of the LORD. This divine assurance of restoration provides a foundational theological truth: God's ultimate purpose for His people is always redemptive, even when discipline is necessary. It speaks to the enduring nature of God's love and His steadfast intention to bring His children home, both physically and spiritually.
REFLECTION AND APPLICATION
For believers today, Jeremiah 31:17 offers a profound source of spiritual nourishment and practical guidance. It reminds us that our God is fundamentally a God of hope, whose promises extend beyond our current trials and limitations. In moments of personal despair, loss, or displacement—whether physical, emotional, or spiritual—this verse encourages us to anchor our souls in God's unfailing word. It calls us to look beyond the immediate "exile" of our circumstances to the "end" that God has promised, an end characterized by restoration, peace, and a return to our true home in Him. This hope is not passive but active, empowering us to endure with patience and trust, knowing that God's faithfulness will ultimately prevail, bringing about His perfect purposes in our lives and in the world.
Questions for Reflection
FAQ
What is the "end" referred to in Jeremiah 31:17?
Answer: The "end" (Hebrew: ʼachărîyth) in Jeremiah 31:17 refers to the future or the latter days, specifically the ultimate outcome of God's plan for His people. It's not merely a temporal conclusion but a divinely purposed destiny. For the immediate audience, it meant the end of their Babylonian exile and their return to the land of Israel. Theologically, it points to God's ultimate redemptive purposes that extend beyond any present suffering, ensuring a hopeful and secure future for His covenant children. This concept of a future hope is echoed throughout Jeremiah's prophecies, particularly in Jeremiah 29:11, where God declares His plans for "an expected end, and an hope."
Does "thy children shall come again to their own border" refer only to a physical return?
Answer: While the primary and immediate meaning for the exiled Israelites was indeed a literal, physical return to their ancestral land and its established borders, the promise carries deeper spiritual and theological implications. It signifies a restoration of their national identity, their covenant relationship with God, and their security as God's people. In a broader sense, it represents God's power to reverse displacement and bring His people back into a state of flourishing and belonging. For believers today, it speaks to the ultimate spiritual "return" to God's presence and the restoration of all things in Christ, where our true "border" is found in Him, as promised in passages like Revelation 21:3-4.
CHRIST-CENTERED FULFILLMENT
Jeremiah 31:17, with its resounding promise of hope and restoration, finds its ultimate and most profound fulfillment in Jesus Christ. While the immediate context speaks to the physical return of Israel from Babylonian exile, the deeper spiritual reality of God gathering His scattered children and bringing them to their true "border" is fully realized in the New Covenant established through Christ. Jesus is the true "hope" of Israel and the nations (Colossians 1:27). Through His atoning sacrifice and resurrection, He gathers those who were "far off" and brings them near, reconciling them to God and to one another, forming a new spiritual Israel comprised of all who believe (Ephesians 2:13-16). The promise that "thy children shall come again to their own border" is fulfilled as believers, adopted as children of God, find their ultimate home and secure inheritance not in a geographical land, but in Christ Himself, who is our true "border" and dwelling place (John 14:2-3). He is the one who "turns back" (shûwb) the captivity of sin and death, leading His people into the promised land of eternal life and fellowship with God, a reality that transcends earthly boundaries and culminates in the new heavens and new earth where righteousness dwells (2 Peter 3:13).