Jeremiah 31:3

Translation
King James Version
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.
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KJV (with Strong's)
The LORD H3068 hath appeared H7200 of old H7350 unto me, saying, Yea, I have loved H157 thee with an everlasting H5769 love H160: therefore with lovingkindness H2617 have I drawn H4900 thee.
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Complete Jewish Bible
From a distance ADONAI appeared to me, [saying,] "I love you with an everlasting love; this is why in my grace I draw you to me.
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Berean Standard Bible
The LORD appeared to us in the past, saying: “I have loved you with an everlasting love; therefore I have drawn you with loving devotion.
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American Standard Version
Jehovah appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
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World English Bible Messianic
The LORD appeared of old to me, saying, Yes, I have loved you with an everlasting love: therefore with loving kindness have I drawn you.
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Geneva Bible (1599)
The Lord hath appeared vnto me of old, say they: Yea, I haue loued thee with an euerlasting loue, therefore with mercie I haue drawen thee.
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Young's Literal Translation
From afar Jehovah hath appeared to me, With love age-during I have loved thee, Therefore I have drawn thee with kindness.
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See also
Psalms 103:17Isaiah 54:8Isaiah 54:9Hosea 11:4Deuteronomy 33:3Ephesians 2:4Ephesians 2:5
In the KJVVerse 19,695 of 31,102

Study This Verse

SUMMARY

Jeremiah 31:3 delivers a profound declaration of God's enduring commitment and active grace toward His people. It unveils the timeless nature of divine affection, emphasizing that God's love is not a fleeting emotion but an "everlasting love" that has existed from antiquity and will continue eternally. This foundational, immutable love is the wellspring from which His steadfast "lovingkindness" flows, manifesting as His gentle yet persistent drawing of individuals into a deeper, covenantal relationship with Himself, offering comfort, security, and the promise of restoration.

CONTEXT

  • Literary Context: Jeremiah 31:3 is strategically placed within a pivotal section of the book, often referred to as the "Book of Consolation" (chapters 30-33). This segment marks a dramatic and hopeful shift from the preceding chapters, which are largely filled with prophecies of judgment, exile, and the dire consequences of Israel's unfaithfulness. Following the devastation of the Babylonian invasion and the subsequent diaspora, this section offers a powerful counter-narrative of hope, restoration, and spiritual renewal. Specifically, Jeremiah 31 focuses on the future return of both the Northern Kingdom (Israel/Ephraim) and the Southern Kingdom (Judah) from captivity, their spiritual regeneration, and the establishment of a new covenant that will supersede the old. Within this context, God's declaration of an "everlasting love" serves as the foundational promise, assuring a people who had experienced severe discipline that divine faithfulness ultimately prevails, thereby laying the theological groundwork for their future restoration, flourishing, and an unbreakable relationship with their God.
  • Historical & Cultural Context: The prophecies in Jeremiah were delivered during a tumultuous and agonizing period in Judah's history, spanning from the late 7th to early 6th centuries BCE, culminating in the Babylonian exile. The people of Judah had witnessed the fall of their sister kingdom, Israel, and were themselves facing or enduring the trauma of siege, destruction of Jerusalem and the Temple, and forced deportation to Babylon. In this environment of profound despair, displacement, and questioning of God's covenant loyalty, Jeremiah's message of "everlasting love" and "lovingkindness" would have been profoundly counter-cultural and counter-intuitive. It directly challenged their perception of divine abandonment, affirming God's unchanging character and unwavering commitment despite their national failings and the apparent triumph of their enemies. The concept of God "drawing" His people would resonate deeply with the familiar imagery of a shepherd gathering scattered sheep or a parent reclaiming lost children, offering a deeply comforting and restorative picture in a society rooted in agricultural and familial structures.
  • Key Themes: This verse powerfully encapsulates several overarching themes central to Jeremiah and the broader biblical narrative. Firstly, it highlights God's Enduring Love, portraying His affection as eternal, unconditional, and immutable, a stark contrast to the often conditional and fleeting nature of human love. This divine love is the ultimate basis for all His redemptive acts, as seen in passages like Psalm 103:17. Secondly, the theme of Divine Initiative is prominently featured; God declares, "I have loved thee" and "I have drawn thee," emphasizing that the relationship is not based on human seeking or merit but on God's prior, active, and sovereign pursuit. This resonates profoundly with the New Testament truth that "we love because he first loved us" (1 John 4:19). Lastly, the verse underscores God's Covenantal Faithfulness, particularly through the rich Hebrew term "lovingkindness" (hesed). This term signifies steadfast, loyal, and merciful love that upholds a covenant relationship, assuring Israel that despite their breaches and the severe discipline they endured, God remains committed to His promises of restoration and renewal, which are further elaborated upon throughout the entire Book of Consolation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • loved (Hebrew, ʼâhab', H157): This primitive root (H157) signifies to have deep affection for, whether sexually or otherwise. In the context of God's relationship with His people, it denotes a profound, personal, and intentional attachment. It is not merely a sentiment but a volitional commitment that drives God's actions toward Israel, reflecting His very nature as a loving being who actively chooses to relate to and cherish His creation.
  • everlasting (Hebrew, ʻôwlâm', H5769): This term (H5769) properly means "concealed" or "the vanishing point," and generally refers to "time out of mind," encompassing both the distant past and the unending future. When applied to God's love, it profoundly emphasizes its eternal, unchanging, and boundless nature. It implies that God's affection for Israel is not subject to the vicissitudes of time, human performance, or historical circumstances; it is an ancient and perpetual love that transcends all temporal limitations.
  • lovingkindness (Hebrew, chêçêd', H2617): This rich Hebrew word (H2617) is foundational to understanding God's character and covenant relationship. It denotes kindness, favour, and especially loyal, steadfast love, mercy, and faithfulness, particularly within the framework of a covenant. Hesed is not just a feeling but an active, benevolent commitment that endures despite challenges, demonstrating God's unwavering devotion to His promises and His people, even when they are undeserving.

Verse Breakdown

  • "The LORD hath appeared of old unto me, [saying],": This opening clause establishes the divine origin, authority, and antiquity of the message. "The LORD" (H3068, Yahweh) signifies the covenant-keeping God, the self-existent and eternal One. "Appeared of old" (H7200, H7350) suggests a revelation that is not new but is deeply rooted in God's ancient, unchanging character and His historical dealings with Israel, perhaps referencing His initial covenant with Abraham, His deliverance from Egypt, or His continuous faithfulness throughout their history. This sets the stage for a timeless and authoritative declaration of His enduring love.
  • "Yea, I have loved thee with an everlasting love:": This is the core declaration of the verse and the bedrock of God's relationship with His people. God affirms His profound and enduring affection for "thee" (Israel/Judah). The phrase "everlasting love" (H5769, H160) underscores the eternal, unwavering, and unconditional nature of this divine affection. It is a love that transcends time, human failure, and even the consequences of sin, providing the ultimate foundation for hope, security, and the certainty of future restoration. It speaks to God's inherent character as love itself.
  • "therefore with lovingkindness have I drawn thee.": This clause reveals the practical manifestation and consequence of God's everlasting love. Because of this deep, eternal love, God actively "draws" (H4900) His people. "Lovingkindness" (H2617, hesed) describes the steadfast, loyal, and merciful quality of this drawing. It implies a compassionate, persistent, and covenant-keeping action that seeks to restore and maintain relationship, overcoming obstacles, and patiently bringing His beloved near to Himself. This drawing is not coercive but a compelling act of grace.

Literary Devices

Jeremiah 31:3 is rich in literary artistry, effectively conveying its profound theological message. The most prominent device is Personification, as God is depicted speaking directly and intimately to His people, expressing deep emotions like love and demonstrating active, relational behaviors like "drawing." This direct address ("I have loved thee," "I have drawn thee") creates a powerful sense of personal relationship and divine accessibility. The phrase "everlasting love" employs Hyperbole and Emphasis, underscoring the boundless and eternal nature of God's affection, stretching beyond human comprehension of time and demonstrating its infinite quality. The act of "drawing" functions as a potent Metaphor for divine attraction, persuasion, and leading, evoking vivid images of a shepherd gathering scattered sheep or a parent gently guiding a child, suggesting a tender yet irresistible pull towards reconciliation and renewed relationship. The entire verse functions as a Divine Oracle, a direct pronouncement from God Himself, lending it ultimate authority, truth, and an undeniable sense of divine promise. Furthermore, the repetition of the themes of love, restoration, and drawing throughout the "Book of Consolation" creates a strong sense of Thematic Resonance, reinforcing the central message of hope and God's unwavering faithfulness.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:3 serves as a cornerstone for understanding God's character and His unwavering commitment to His covenant people. The declaration of "everlasting love" reveals God's intrinsic nature as love itself, a love that is not contingent upon human merit or performance but flows from His eternal being. This divine attribute forms the bedrock of His covenant faithfulness (hesed), assuring Israel—and by extension, all believers—that His promises of redemption and restoration are immutable. It speaks directly to the doctrine of divine election and perseverance, where God's initiative in drawing His people is rooted in His prior, eternal affection, not in their worthiness. This verse powerfully counters any notion of God as a fickle or abandoning deity, instead presenting Him as the steadfast Lover who relentlessly pursues His beloved, even in their rebellion and suffering, ultimately for their good and His glory. This profound truth provides ultimate security and hope, knowing that our relationship with God is founded on His unchanging character, not our fleeting obedience or perceived worthiness.

REFLECTION AND APPLICATION

Jeremiah 31:3 offers profound comfort and a secure foundation for faith in every season of life. Understanding that God's love for us is "everlasting" means it is not subject to our fluctuating emotions, inconsistent performance, or challenging circumstances. This liberating truth frees us from the burden of earning God's affection and instead invites us into a relationship of pure grace, where our security is rooted solely in His unchanging character. When we feel distant, unworthy, or overwhelmed by our failures and sins, this verse reminds us that His "lovingkindness" is perpetually at work, actively and gently drawing us back to Himself. It encourages a posture of deep trust, even when His ways are mysterious or difficult to comprehend, and inspires a grateful, worshipful response to His divine initiative. This verse calls us to rest deeply in the assurance of His relentless pursuit, empowering us to live in the freedom and confidence that comes from being eternally loved and continually drawn by the God who is faithful beyond measure and whose affection knows no end.

Questions for Reflection

  • How does the concept of God's "everlasting love" challenge or affirm your current understanding of your personal relationship with Him?
  • In what specific ways have you experienced God's "lovingkindness" actively "drawing" you closer to Him, perhaps even when you were unaware of His work in your life?
  • What practical steps can you take to more fully embrace and live in the security of God's unchanging love, especially during times of doubt, personal failure, or significant difficulty?

FAQ

Who is "thee" that the LORD is speaking to in Jeremiah 31:3?

Answer: In its immediate historical context, "thee" primarily refers to the nation of Israel, specifically encompassing both the Northern Kingdom (Ephraim) and the Southern Kingdom (Judah), who were in exile or facing imminent exile due to their disobedience and covenant unfaithfulness. The "Book of Consolation" (Jeremiah 30-33) is largely addressed to them, promising their future restoration and spiritual renewal. However, as with many Old Testament prophecies, this declaration of God's "everlasting love" and "lovingkindness" extends beyond a singular historical moment. Theologically, it reveals an aspect of God's unchanging character that applies to all His covenant people throughout history, including New Testament believers. Therefore, while directly for Israel, its truth resonates with anyone whom God has chosen and drawn into a saving relationship with Himself, affirming His consistent and eternal love for His church, the spiritual Israel.

What is the significance of God's love being described as "everlasting"?

Answer: The term "everlasting" (Hebrew 'olam) signifies a love that is eternal, without beginning or end, and unchanging through time. This is profoundly significant because it means God's love is not conditional, temporary, or subject to human performance, merit, or fluctuating circumstances. Unlike human love, which can waver, diminish, or cease, God's love is rooted in His immutable, perfect character. This provides ultimate security and hope for His people, assuring them that His commitment to them is perpetual and unbreakable. It forms the foundational promise for all His acts of redemption and restoration, guaranteeing that His covenant faithfulness (His hesed) will endure through all circumstances, even through periods of severe judgment and exile, as vividly portrayed in the broader narrative of Jeremiah 30-33.

How does God "draw" people to Himself, as stated in this verse?

Answer: God "draws" people to Himself through various means, all stemming from His "lovingkindness" and "everlasting love." This drawing is primarily an act of divine grace and initiative, not based on human effort. In the Old Testament, it involved His covenant promises, His providential care, His prophetic word spoken through His messengers, and His mighty acts of deliverance (e.g., the Exodus from Egypt). In the New Testament, the ultimate and most powerful act of drawing is through the person and redemptive work of Jesus Christ, as Jesus Himself stated, "No one can come to me unless the Father who sent me draws him" (John 6:44). This divine drawing also occurs through the convicting and regenerating work of the Holy Spirit, the faithful preaching of the Gospel, the loving witness of believers, and even through life's circumstances (both blessings and trials) that lead individuals to acknowledge their need for Him and seek His truth and love. It's a gentle yet powerful and irresistible pull that awakens the heart to His truth and love.

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:3 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The "everlasting love" of God, declared in the Old Testament, is perfectly embodied and fully revealed in Christ, who is the very image of the invisible God. It is through Him that God's hesed, His steadfast and covenantal "lovingkindness," reaches its glorious zenith. The ancient promise of God's drawing His people near is supremely realized in Christ's atoning sacrifice on the cross, which breaks down the barrier of sin and perfectly reconciles humanity to God. Jesus is the ultimate expression of God's love, as famously declared in John 3:16, demonstrating that "God shows his love for us in that while we were still sinners, Christ died for us" (Romans 5:8). Furthermore, Jesus Himself stated, "And I, when I am lifted up from the earth, will draw all people to myself" (John 12:32), showcasing that His crucifixion is the magnetic act of divine love that draws humanity into saving relationship. The "new covenant" promised in Jeremiah 31:31-34 is inaugurated through Christ's blood, establishing a new and living way for God's everlasting love and lovingkindness to be poured out upon all who believe, fulfilling the ancient promise of drawing His people into an intimate, unbreakable bond with Him (Hebrews 8:6-13).

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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
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.
JeromeAD 420
Commentary on Jeremiah
(Versed 3 and following) Far off the Lord appeared to me (or to him): and in everlasting love I loved you: therefore I have drawn you with mercy. And again I will build you, and you shall be built, O virgin Israel: you shall again be adorned (or crowned) with your timbrels, and you shall go forth in the dance of them that make merry. You shall again plant vineyards upon the mountains of Samaria: plant, and you shall enjoy the fruits thereof: for there shall be a day, that the watchmen on mount Ephraim shall call to the shepherds: Arise, and let us go up to Sion to our Lord God. Because Israel had offended the Lord, and had said: We have no king but Caesar (John 19:15). And: Come, let us kill him, and the inheritance shall be ours (Mark 12:7); and had strayed far from God: therefore the Lord appeared to him after a long time, not in the time of Zerubbabel and Ezra, after they had been taken captive again, but in everlasting love He loved him, which will never be destroyed. And He drew him with His mercy. For he was saved not by merit, but by mercy. And he says again: I will build you up, and you will be built up, O virgin Israel. Let us understand this specifically in the Church. For those who long for golden and jeweled Jerusalem are mad, consecrating their greed for the mystery of the city of the Lord. You will still be adorned with your tambourines, to sing to the Lord in the Churches, with all the flesh of evil works consumed in you. And you will go out in the chorus of those who play, with the crowds of nations, you will plant vineyards on the mountains of Samaria. Not in valleys and low places, but in the mountains of Samaria, which were possessed by foreigners after the captivity of the people of Israel, to whom it is said: Plant vineyards and harvest. Then it was the day of the Lord, on which the custodians of the Apostolic faith, and apostolic men on the mountain of Samaria, and on the mountain of Ephraim, of which one signifies guardianship, the other abundance. But what do the custodians of Samaria say, or rather, what do they cry out on the mountain of Ephraim? Arise, you who lie low, abandon lowly things, despise the victims of sacrifice. Let the broken spirit be a sacrifice to the Lord (Psalm 50). Let us ascend to Zion, that is, to the Church, where there is the vision and sight of God. And when we are in Zion, or rather when we ascend to it, let us together ascend to our Lord 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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