Jeremiah 31:2

Translation
King James Version
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.
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KJV (with Strong's)
Thus saith H559 the LORD H3068, The people H5971 which were left H8300 of the sword H2719 found H4672 grace H2580 in the wilderness H4057; even Israel H3478, when I went H1980 to cause him to rest H7280.
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Complete Jewish Bible
Here is what ADONAI says: "The people escaping the sword found favor in the desert I have brought Isra'el to its rest."
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Berean Standard Bible
This is what the LORD says: “The people who survived the sword found favor in the wilderness when Israel went to find rest.”
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American Standard Version
Thus saith Jehovah, The people that were left of the sword found favor in the wilderness; even Israel, when I went to cause him to rest.
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World English Bible Messianic
Thus says the LORD, The people who were left of the sword found favor in the wilderness; even Israel, when I went to cause him to rest.
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Geneva Bible (1599)
Thus saith the Lord, The people which escaped the sworde, founde grace in the wildernes: he walked before Israel to cause him to rest.
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Young's Literal Translation
Thus said Jehovah: Found grace in the wilderness Hath a people remaining from the sword Going to cause it to rest--Israel.
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See also
Psalms 95:11Numbers 10:33Deuteronomy 1:33Matthew 11:28Isaiah 63:7Isaiah 63:14Exodus 14:8
In the KJVVerse 19,694 of 31,102

Study This Verse

SUMMARY

Jeremiah 31:2 stands as a powerful declaration of God's unwavering grace and covenant faithfulness to His people, Israel, even amidst the severe judgment of exile. It vividly portrays the surviving remnant, those who escaped the devastation of war, as encountering unmerited favor and divine provision in their "wilderness" experience of Babylonian captivity. This verse anticipates God's sovereign act of leading them back to a place of security and peace, echoing His miraculous care for their ancestors during the Exodus, thereby underscoring His unwavering commitment to their restoration and ultimate rest.

CONTEXT

  • Literary Context: Jeremiah 31:2 is strategically placed within the "Book of Consolation" (Jeremiah 30-33), a pivotal section in Jeremiah's prophecy that dramatically shifts from pronouncements of impending judgment and destruction to glorious promises of future restoration and hope for both Judah and Israel. This particular verse immediately follows a promise of the Lord's return to Zion and His rebuilding of Israel (Jeremiah 31:1), setting the stage for the detailed assurances of national renewal. It precedes the celebrated promise of the New Covenant, establishing a foundational theme of God's steadfast love and redemptive purpose despite His people's unfaithfulness. The imagery of the "wilderness" and "rest" also harks back to the Exodus narrative, providing a rich intertextual link that underscores God's consistent character throughout salvation history.
  • Historical & Cultural Context: At the time of Jeremiah's prophecy, the people of Judah were either experiencing the devastating effects of the Babylonian invasions or were already in exile. The phrase "the people which were left of the sword" directly refers to the survivors of the brutal siege of Jerusalem and the subsequent deportations, those who endured immense suffering and displacement. This was a period of national catastrophe, with the temple destroyed and the Davidic monarchy overthrown. Culturally, the "wilderness" (Hebrew: midbâr) was a potent symbol in Israelite consciousness, representing both a place of testing and divine provision, as seen in the forty years after the Exodus. By drawing this parallel, Jeremiah reminds his audience that even in their current "wilderness" of exile, God's presence and grace are available, just as they were for their ancestors. The promise of "rest" (Hebrew: râgaʻ) was deeply significant for an exiled people, signifying an end to their wandering, turmoil, and insecurity, and a return to their land and a settled life.
  • Key Themes: This verse contributes significantly to several major theological and narrative themes within Jeremiah and the broader Old Testament. Firstly, it highlights Divine Grace Amidst Hardship, emphasizing that God's unmerited favor (Hebrew: chên) is not withdrawn even when His people face severe judgment or are reduced to a remnant. Their "wilderness" experience, whether literal exile or metaphorical desolation, becomes a crucible where God's sustaining grace is profoundly encountered. This theme resonates with God's promise to be with His people even through the waters and rivers. Secondly, it powerfully declares God's Promise of Restoration, signaling His intent to bring His people back from exile and establish them in peace and security, as promised in Jeremiah 29:10. The phrase "when I went to cause him to rest" signifies an end to their suffering and wandering, leading to a settled, peaceful state. Lastly, the verse underscores the Continuity of God's Covenant, by recalling the Exodus experience and God's wilderness provision (e.g., Deuteronomy 8:2), it emphasizes the consistency of God's character and His enduring covenant relationship with Israel. Just as He sustained them in the wilderness after delivering them from Egypt, He will again show His power and compassion to bring them out of captivity and into a place of rest, foreshadowing the greater promises of the new covenant that follow.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Grace (Hebrew, chên', H2580): This word signifies graciousness, kindness, favor, or beauty. In Jeremiah 31:2, it refers to God's unmerited favor shown to the remnant of Israel. It emphasizes that their survival and future restoration are not due to their own merit or strength, but solely to God's benevolent disposition and active provision, even in the direst circumstances of their "wilderness" exile. It highlights the divine initiative in their redemption.
  • Wilderness (Hebrew, midbâr', H4057): This term denotes a pasture or open field where cattle are driven, and by implication, a desert. In a biblical context, the "wilderness" is often a place of testing, wandering, and hardship, yet also a place where God's presence, provision, and covenant faithfulness are uniquely revealed. Here, it metaphorically refers to the Babylonian exile, a period of desolation and displacement, where God's grace was nonetheless found by the survivors.
  • Rest (Hebrew, râgaʻ', H7280): This primitive root means to toss violently and suddenly (like the sea with waves), but figuratively, it means to settle or quiet. In the Hiphil stem (causative), as used here, "to cause him to rest" signifies bringing someone to a state of quietude, security, and peace after a period of unrest, wandering, or turmoil. For the exiled Israelites, this promised "rest" was a profound anticipation of returning to their land, rebuilding their lives, and experiencing shalom under God's sovereign care.

Verse Breakdown

  • "Thus saith the LORD,": This opening phrase is a prophetic formula (H559, ʼâmar), authenticating the message as a direct revelation from YHWH (H3068, Yᵉhôvâh), the self-existent, covenant-keeping God. It establishes the divine authority and certainty of the ensuing promise, underscoring that this is not merely human speculation but a divine decree.
  • "The people which were left of the sword": This refers to the survivors (H8300, sârîyd) of the devastating Babylonian invasion and the subsequent destruction of Jerusalem. The "sword" (H2719, chereb) symbolizes the instrument of divine judgment and warfare, highlighting the extreme suffering and decimation Israel endured. This remnant (H5971, ʻam) is the specific focus of God's continued redemptive plan, demonstrating His preservation amidst catastrophe.
  • "found grace in the wilderness;": This is the core declaration of God's unmerited favor (H2580, chên) extended to the suffering remnant. The verb "found" (H4672, mâtsâʼ) implies an unexpected encounter or discovery. The "wilderness" (H4057, midbâr) is a powerful metaphor for their exile, a place of desolation, hardship, and displacement, yet it is precisely here that God's sustaining grace is encountered. It intentionally echoes Israel's original Exodus journey, where God provided for them in the literal wilderness, establishing a pattern of divine faithfulness in desolate places.
  • "even Israel, when I went to cause him to rest.": "Israel" (H3478, Yisrâʼêl) here refers to the entire covenant people, encompassing both Judah and the northern kingdom, emphasizing the comprehensive nature of God's restoration. The phrase "when I went" (H1980, hâlak) signifies God's active, intentional movement and intervention, indicating His sovereign initiative in their deliverance. The purpose of this divine action is "to cause him to rest" (H7280, râgaʻ), promising an end to their turmoil, wandering, and suffering, and leading them into a state of peace, security, and settled dwelling, ultimately in their own land.

Literary Devices

Jeremiah 31:2 is rich with literary devices that enhance its theological impact. Metaphor is prominently used, as the "wilderness" serves as a powerful metaphor for the Babylonian exile, a period of desolation and hardship, yet paradoxically, a place where grace is found. This Intertextual Allusion to the Exodus wilderness journey creates a profound Parallelism, drawing a direct comparison between God's past faithfulness in sustaining Israel after their liberation from Egypt and His future faithfulness in restoring them from Babylonian captivity. This parallelism underscores the unchanging character of God and the continuity of His covenant promises. Furthermore, there is an element of Irony or Paradox in finding "grace" (unmerited favor) in a "wilderness" (a place of judgment and suffering), highlighting God's ability to bring blessing out of desolation and hope out of despair. The phrase "left of the sword" employs Synecdoche, where "sword" represents the entire destructive force of war and judgment, emphasizing the sheer scale of the catastrophe from which a remnant survived.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:2 is a cornerstone passage for understanding God's unwavering commitment to His covenant people, even when they face the consequences of their sin. It profoundly illustrates that divine judgment is not the final word for those who belong to Him; rather, it is a purifying process through which His grace shines brightest. The verse teaches that God's favor is not dependent on human merit but flows from His own benevolent character and sovereign purpose. The "wilderness" experience, whether literal or metaphorical, becomes a crucible where true faith is forged and God's sustaining presence is most keenly felt, preparing His people for the promised "rest" and restoration. This divine initiative to "cause him to rest" foreshadows the ultimate peace and security found in God's presence, a theme that resonates throughout biblical theology, culminating in the eschatological rest promised to God's people.

REFLECTION AND APPLICATION

Jeremiah 31:2 offers immense comfort and profound challenge for believers today. It reminds us that even when we navigate seasons of immense loss, hardship, or consequences for our choices—our own personal or collective "wilderness" experiences—God's grace remains abundantly available and actively at work. These periods of desolation are not devoid of divine presence; rather, they can become the very spaces where we most deeply encounter God's sustaining power and unmerited favor. The verse encourages us to look for God's grace in unexpected places, even amidst the "sword" of life's trials, trusting that He is faithfully working to bring us to a place of rest and renewed peace. It reinforces the truth that God is sovereign over our circumstances and faithful to His promises, always guiding His people toward ultimate restoration and shalom, regardless of how bleak the present may seem. It calls us to cultivate a posture of hope and dependence, knowing that our "wilderness" is never beyond the reach of His redemptive hand.

Questions for Reflection

  • In what "wilderness" experiences of your life have you unexpectedly found God's grace?
  • How does the concept of God "causing you to rest" speak to your current anxieties or struggles?
  • What does this verse teach you about God's character and His faithfulness, even when His people are disobedient?
  • How can remembering God's past faithfulness (like the Exodus) strengthen your trust in His promises for your future?

FAQ

What does "the people which were left of the sword" mean in this context?

Answer: This phrase refers to the survivors of the devastating military campaigns and subsequent destruction brought upon Judah by the Babylonians, particularly the siege of Jerusalem and the subsequent deportations into exile. The "sword" symbolizes the instrument of war and divine judgment. Thus, it speaks of the remnant, those who escaped death and were carried into captivity, highlighting their dire circumstances and God's miraculous preservation of a portion of His people. This remnant was the focus of God's continuing covenant faithfulness and the recipients of His grace.

How did the people "find grace in the wilderness" during the exile?

Answer: The "wilderness" here is a metaphor for the Babylonian exile, a period of immense suffering, displacement, and spiritual desolation for the Israelites. They found grace in this "wilderness" in several ways: God preserved a remnant, preventing their complete annihilation; He sustained them through the difficult years of captivity; He raised up prophets like Ezekiel and Daniel to minister to them; and He ultimately fulfilled His promise to bring them back to their land. This echoes God's miraculous provision and guidance for Israel during their literal wilderness journey after the Exodus (e.g., Exodus 16), demonstrating His consistent faithfulness even in their darkest times. The grace was found not in the absence of hardship, but in God's presence and provision within it.

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:2 finds its ultimate and most profound fulfillment in Jesus Christ, who embodies God's grace and provides the true, eternal rest for His people. The "grace" found in the wilderness by the remnant of Israel foreshadows the immeasurable grace offered through Christ, who is the Word made flesh, full of grace and truth. Just as God preserved a remnant from the "sword" of judgment, Christ, through His atoning sacrifice, delivers all who believe from the ultimate judgment of sin, offering them a new covenant of grace (as promised in Jeremiah 31:31-34), which is fully inaugurated in His blood (Luke 22:20). The "wilderness" of Israel's exile, a place of testing and suffering, points to the broader human condition of spiritual wandering and alienation from God due to sin. Jesus, the Good Shepherd, seeks out and brings His scattered flock into His fold, leading them to green pastures and still waters, symbolizing the ultimate "rest" He provides. He invites all who are weary and burdened to come to Him and find rest for their souls, a rest far surpassing any physical return to a land. This rest is not merely an absence of turmoil, but a deep, abiding peace and security found in reconciliation with God through Christ, the true Israel (Galatians 6:16). He is the one who enables us to find grace in every "wilderness" of life, leading us to our eternal home and the promised Sabbath rest that remains for the people of God (Hebrews 4:9-10).

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Commentary on Jeremiah 31 verses 1–9

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.
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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
(Version 2.) Thus says the Lord: The people who remained with the sword found favor in the wilderness, let Israel go to their rest. LXX: Thus says the Lord: I have found warmth in the desert with those who have perished by the sword. Go, and do not kill Israel. The Latin texts in this place are laughed at for their ambiguity in the interpretation of the Greek word. Instead of warmth, they are interpreted as lupine: for the Greek word θερμὸν has both meanings, which is not found in Hebrew. For it is written that Aquila, Symmachus, and Theodotion translated χάριν as 'grace'. Only the Seventy translated it as 'heat', thinking that the last letter Mem was intended. For if we read Hen as Nun, it means 'grace'; if as Mem, it means 'heat'. But the sense according to the Hebrew is: The people of the Jews, who had remained under the Roman sword, or surely could have escaped the wrath of the Lord in fury, found grace in the desert of the Gentiles, so that they might be saved among the multitude of nations in the Church, to which they will both go and find their rest, Israel which they have always hoped for, as the prophecies of the prophets had promised them. Furthermore, according to the translation of the Septuagint, the understanding is this: the Lord found the chosen ones and living Apostles, and their companions in the desert of the gentiles, among those who had been killed by their own unfaithfulness, they did not possess the warmth of life. Therefore, it is commanded to the Angels and those who are in the service of God, not to kill all, lest Israel be completely destroyed, and it is said to them: Go, and do not kill Israel; otherwise there should be some who live, some who are warmed by the fervor of faith, some who escape the coldness of unfaithfulness and death, whom the Lord finds in the desert.
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.
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