TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Jeremiah 31:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
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.”
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.
(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.
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Summary
Jeremiah 31:5 is a profound prophetic declaration of God's unwavering commitment to restore and re-establish the exiled Northern Kingdom of Israel, particularly the region of Samaria. It paints a vivid picture of a future where the land, once desolate and barren due to divine judgment, will once again flourish with vineyards. This agricultural imagery powerfully symbolizes a return to peace, prosperity, and settled life, where the people will freely and abundantly enjoy the fruits of their labor, contrasting sharply with the scarcity and displacement experienced during their exile. The verse encapsulates God's faithfulness to His covenant promises, foreseeing a time when His scattered people will be regathered and securely re-established in their homeland.
Context
Literary Context
Jeremiah 31:5 is strategically placed within the "Book of Consolation" (chapters 30-33), a pivotal section of Jeremiah's prophecy that marks a dramatic shift from pronouncements of impending judgment and exile to glorious promises of future restoration. Prior to this, Jeremiah had extensively delivered messages of warning and lament over the sins of both Judah and Israel, detailing the severe consequences of their disobedience, including the seventy-year Babylonian exile for Judah (as prophesied in Jeremiah 25:11-12). This section, however, offers a profound message of hope, specifically addressing the long-exiled Northern Kingdom of Israel (often represented by Ephraim or Samaria) alongside the Southern Kingdom of Judah. The promise of their return from captivity and re-establishment in the land is central. This verse serves as a concrete, tangible illustration of the physical and agricultural renewal that will accompany this divine regathering, setting the stage for the even deeper spiritual transformation and covenant renewal promised in the New Covenant.
Historical & Cultural Context
At the time Jeremiah delivered this prophecy (late 7th to early 6th century BC), the Northern Kingdom of Israel, with its capital Samaria, had already suffered a devastating defeat and deportation by the Assyrians in 722 BC. Its people were scattered, and the "mountains of Samaria" would have been a desolate, depopulated region, serving as a stark symbol of God's judgment upon Israel's persistent idolatry and covenant unfaithfulness. In ancient Israel, vineyards were far more than just an agricultural commodity; they were potent symbols of blessing, prosperity, and covenant faithfulness, often used to represent Israel itself (e.g., Isaiah 5:1-7). The act of planting vines signified long-term settlement, peace, and confidence in the future, as vineyards require years of cultivation before yielding fruit. This promise directly counters the devastation of war and exile, where fields lay barren, and people were uprooted, highlighting a complete reversal of their fortunes.
Key Themes
Jeremiah 31:5 powerfully contributes to several overarching themes woven throughout Jeremiah and broader biblical theology. Firstly, it underscores the theme of Divine Restoration and Hope, emphasizing God's unfailing commitment to His people despite their profound failures and the severe consequences of their sin. It is a testament to God's "everlasting love" (Jeremiah 31:3) that He promises to reverse the desolation and bring about renewal. Secondly, the vivid imagery of "planting vines" and "eating them as common things" speaks to Abundance and Prosperity. This signifies a return to agricultural flourishing and economic stability, a stark contrast to the famine and scarcity often associated with siege and exile. The phrase "eat them as common things" specifically alludes to a time of such plentifulness that the produce will be freely and commonly enjoyed, without the former restrictions of scarcity or specific agricultural laws (e.g., the "uncircumcised" fruit of the first three years, as detailed in Leviticus 19:23-25). Lastly, the very act of planting and eating implies a Return to Normalcy and Peace, a settled existence free from the instability and destruction of war, allowing people to securely live in their own land and enjoy the fruits of their labor.
Exposition and Analysis
Key Word Analysis
A primitive root, properly means "to strike in, i.e., fix," and specifically "to plant" (literally or figuratively). In Jeremiah 31:5, the repetition of this verb ("Thou shalt yet plant... the planters shall plant") emphasizes the certainty, intentionality, and widespread nature of this future activity. It signifies not merely a return to the land but an active re-establishment of stable, productive life, indicating a deep confidence in God's promise of lasting peace.
Referring to a "garden or vineyard," was a primary agricultural staple in ancient Israel, symbolizing prosperity, blessing, and the fruitfulness of the land. The re-establishment of "vines upon the mountains of Samaria" speaks directly to the reversal of desolation and the return of God's favor and abundance, transforming a symbol of judgment into one of renewed blessing.
A primitive root, carries a broad range of meanings including "to bore," "to wound," "to dissolve," and figuratively, "to profane" or "to begin." In this specific idiomatic context, "to eat as common things" refers to the unhindered consumption of produce. According to Mosaic Law, the fruit of newly planted vines was restricted for the first three years, and the fourth year's fruit was consecrated to the Lord. Only from the fifth year could it be eaten "as common things" (Leviticus 19:23-25). Jeremiah's use here highlights a future of such overwhelming abundance and security that the produce will be freely and commonly enjoyed, without the previous restrictions or scarcity, signifying a profound state of blessing and peace.
Verse Breakdown
"Thou shalt yet plant vines upon the mountains of Samaria"
This opening clause is a direct, emphatic prophetic promise from God to the exiled Northern Kingdom, represented by its historical heartland, Samaria. The phrase "thou shalt yet" underscores the certainty and future nature of this restoration, implying that despite current desolation, this future is assured. "Plant vines" signifies a complete agricultural renewal, prosperity, and long-term, settled existence. The specific mention of "mountains of Samaria" is profoundly significant, as this region, once the capital of the Northern Kingdom, had been devastated and depopulated for over a century by the Assyrians. The promise implies a miraculous and comprehensive reversal of their desolate state, bringing life and fruitfulness back to a barren land.
"the planters shall plant"
This repetition of the verb "plant" and the introduction of "the planters" reinforces the certainty and widespread nature of the promised activity. It speaks not just of a symbolic act, but of a real, tangible return of the people to their land, where they will engage in the fundamental acts of settled, productive life. It highlights the agency of the restored people in their renewed prosperity, empowered and enabled by God's grace to rebuild and cultivate.
"and shall eat [them] as common things"
This climactic phrase speaks to the quality, abundance, and unrestricted enjoyment of the future harvest. As detailed in the Key Word Analysis, "eating as common things" implies that the fruit will be so plentiful that it can be freely consumed without the former restrictions of scarcity or the specific cultic laws related to new vines. It signifies a time of unhindered blessing, peace, and security, where the people will fully and joyfully enjoy the fruits of their labor in their restored land, a stark contrast to the privation of exile.
Literary Devices
Jeremiah 31:5 is rich with Symbolism. The "vines" are a powerful symbol of prosperity, blessing, and the covenant relationship between God and Israel, often used to represent Israel itself. Their planting signifies renewed life, fruitfulness, and the reversal of barrenness and desolation. The "mountains of Samaria" symbolize the very heart of the Northern Kingdom, which had suffered severe judgment; their promised re-planting underscores the completeness and geographical scope of God's restoration. The entire verse functions as a Prophecy of hope, looking beyond immediate suffering to a future divine intervention that will transform their circumstances. The repetition in "the planters shall plant" is an example of Emphasis, underscoring the certainty and widespread nature of the promised agricultural renewal. The phrase "eat them as common things" is an Idiom that conveys a specific cultural and legal meaning of unhindered enjoyment and abundance, contrasting with previous restrictions and scarcity.
Theological and Thematic Connections
Jeremiah 31:5 stands as a profound testament to God's sovereign power to restore and His unwavering faithfulness to His covenant promises. It demonstrates that divine judgment, while severe, is not God's final word, but rather a means to bring about repentance and ultimately, restoration. The physical renewal of the land and its fruitfulness serves as a powerful metaphor for the spiritual renewal God desires for His people. It foreshadows a time when the relationship between God and His people will be fully re-established, marked by peace, security, and abundant blessing, laying the groundwork for the deeper spiritual realities of the New Covenant. This verse assures us that God's plans for His people are ultimately for their welfare and flourishing, even when circumstances seem utterly hopeless, showcasing His enduring grace and redemptive purpose.
Reflection and Application
Jeremiah 31:5 offers profound encouragement and practical application for believers today, reminding us that even in periods of desolation, loss, or barrenness—whether personal, communal, or spiritual—God has the power to bring about restoration and renewed fruitfulness. It speaks to the enduring truth that God's faithfulness transcends our circumstances and that His ultimate plan is always for our good and flourishing. This verse calls us to cultivate a posture of hope, even when our "mountains of Samaria" seem barren, trusting that God can transform desolate places into fruitful vineyards. It challenges us to participate in God's restorative work, planting seeds of faith, hope, and love in our own lives and communities, confident that He will bring the increase and allow us to "eat as common things" the abundant blessings of His grace. It assures us that God can turn any barren ground into a place of vibrant life and productivity, inviting us to labor with Him in anticipation of His promised harvest.
Questions for Reflection
FAQ
What is the significance of "mountains of Samaria" in this verse?
The "mountains of Samaria" refers to the central highland region of ancient Israel, which served as the capital of the Northern Kingdom of Israel. This kingdom had fallen to the Assyrians in 722 BC, and its people were exiled, leaving the land desolate. The mention of Samaria here is highly significant because it represents the complete reversal of God's judgment and the promise of restoration for the long-lost Northern tribes, not just Judah. It signifies that God's restoration will be comprehensive, extending even to those areas that had experienced the most severe desolation and judgment, bringing life and productivity back to a land once barren and depopulated.
What does "eat them as common things" truly mean in this context?
The phrase "eat them as common things" (Hebrew: châlal) refers to the unhindered, unrestricted enjoyment of the fruit of the land. In ancient Israel, according to Mosaic Law (specifically Leviticus 19:23-25), the fruit of newly planted vines was considered "uncircumcised" for the first three years and could not be eaten. The fruit of the fourth year was consecrated to the Lord. Only from the fifth year onward could the fruit be eaten "as common things," meaning it was available for ordinary consumption by anyone. Therefore, Jeremiah's prophecy implies a future of such abundant prosperity and peace that the people will freely and commonly enjoy the fruits of their labor without scarcity, fear, or the former legal restrictions, symbolizing a time of overflowing blessing and security.
Christ-Centered Fulfillment
While Jeremiah 31:5 speaks directly to the physical restoration of Israel to their land, its ultimate fulfillment and deeper spiritual reality are found in Jesus Christ. The promise of planting vines and enjoying their abundant fruit foreshadows the spiritual fruitfulness and new life offered through the New Covenant, which Christ inaugurated through His atoning work. Just as the desolate mountains of Samaria were promised to bear fruit again, so too does Christ transform barren human hearts, making them fruitful through the indwelling Holy Spirit. He is the true vine, and believers are the branches who, by abiding in Him, are enabled to "bear much fruit" (John 15:1-5). The abundance promised in Jeremiah 31:5 finds its spiritual parallel in the "fruit of the Spirit" (love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control) that blossoms in the lives of those united with Christ (Galatians 5:22-23). Moreover, the regathering of Israel and Judah points to Christ's work in gathering all believers—Jew and Gentile—into one new humanity, His church, where they are built together into a spiritual house, a "holy temple in the Lord" (Ephesians 2:19-22). Through Christ, we are not merely restored to a physical land but brought into an eternal, spiritual inheritance, enjoying the "common things" of God's grace and blessings in an unrestricted, overflowing measure, as a "royal priesthood, a holy nation" (1 Peter 2:9).