TRV
Translation
King James Version
For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
Complete Jewish Bible
For a day will come when the watchmen on Mount Efrayim will call, 'Come, let's go up to Tziyon, to ADONAI our God.'"
Berean Standard Bible
For there will be a day when watchmen will call out on the hills of Ephraim, ‘Arise, let us go up to Zion, to the LORD our God!’”
American Standard Version
For there shall be a day, that the watchmen upon the hills of Ephraim shall cry, Arise ye, and let us go up to Zion unto Jehovah our God.
World English Bible Messianic
For there shall be a day, that the watchmen on the hills of Ephraim shall cry, Arise, and let us go up to Zion to the LORD our God.
Geneva Bible (1599)
For the dayes shall come that the watchmen vpon the mount of Ephraim shall cry, Arise, and let vs go vp vnto Zion to the Lord our God.
Young's Literal Translation
For there is a day, Cried have watchmen on mount Ephraim, `Rise, and we go up to Zion, unto Jehovah our God;
In the KJVVerse 19,698 of 31,102
Study This Verse
Commentary on Jeremiah 31 verses 1–9
1 ¶ At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.
2 Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.
3 The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.
4 Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.
5 Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.
6 For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.
7 For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
8 Behold, I will bring them from the north country, and gather them from the coasts of the earth, and with them the blind and the lame, the woman with child and her that travaileth with child together: a great company shall return thither.
9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
God here assures his people,
I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked (Jer 30:24), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel (Jer 31:1), - not of the two tribes only, but of all the tribes, - not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Pro 3:33.
II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people. 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, Jer 31:2. They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same. 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me (Jer 31:3), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa 45:15. Note, It is hard to take comfort from former smiles under present frowns. 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.
III. That he will again form them into a people, and give them a very joyful settlement in their own land, Jer 31:4, Jer 31:5. Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Jdg 21:19, Jdg 21:21. Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised (Jer 31:5), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united (Eze 37:22), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev 19:23-25), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.
IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so (Jer 31:6): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of Jer 31:5) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Psa 122:1. But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God (Hos 9:8), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos 5:1. Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.
V. That God shall have the glory and the church both the honour and comfort of this blessed change (Jer 31:7): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deu 32:43. Rejoice, you Gentiles with his people, Rom 15:10. The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Psa 67:2, Psa 67:3; Psa 96:2, Psa 96:3. What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Psa 126:3, Psa 126:4. Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.
VI. That, in order to a happy settlement in their own land, they shall have a joyful return out of the land of their captivity and a very comfortable passage homeward (Jer 31:8, Jer 31:9), and this beginning of mercy shall be to them a pledge of all the other blessings here promised. 1. Though they are scattered to places far remote, yet they shall be brought together from the north country, and from the coasts of the earth; wherever they are, God will find them out. 2. Though many of them are very unfit for travel, yet that shall be no hindrance to them: The blind and the lame shall come; such a good-will shall they have to their journey, and such a good heart upon it, that they shall not make their blindness and lameness an excuse for staying where they are. There companions will be ready to help them, will be eyes to the blind and legs to the lame, as good Christians ought to be to one another in their travels heavenward, Job 29:15. But, above all, their God will help them; and let none plead that he is blind who has God for his guide, or lame who has God for his strength. The women with child are heavy, and it is not fit that they should undertake such a journey, much less those that travail with child; and yet, when it is to return to Zion, neither the one nor the other shall make any difficulty of it. Note, When God calls we must not plead any inability to come; for he that calls us will help us, will strengthen us. 3. Though they seem to be diminished, and to have become few in numbers, yet, when they come all together, they shall be a great company; and so will God's spiritual Israel be when there shall be a general rendezvous of them, though now they are but a little flock. 4. Though their return will be matter of joy to them, yet prayers and tears will be both their stores and their artillery (Jer 31:9): They shall come with weeping and with supplications, weeping for sin, supplication for pardon; for the goodness of God shall lead them to repentance; and they shall weep with more bitterness and more tenderness for sin, when they are delivered out of their captivity, than ever they did when they were groaning under it. Weeping and praying do well together; tears put life into prayers, and express the liveliness of the, and prayers help to wipe away tears. With favours will I lead them (so the margin reads it); in their journey they shall be compassed with God's favours, the fruits of his favour. 5. Though they have a perilous journey, yet they shall be safe under a divine convoy. Is the country they pass through dry and thirsty? I will cause them to walk by the rivers of waters, not the waters of a land-flood, which fail in summer. Is it a wilderness where there is no road, no track? I will cause them t walk in a straight way, which they shall not miss. Is it a rough and rocky country? Yet they shall not stumble. Note, Whithersoever God gives his people a clear call he will either find them or make them a ready way; and while we are following Providence we may be sure that Providence will not be wanting to us. And, lastly, here is a reason given why God will take all this care of his people: For I am a Father to Israel, a Father that begat him, and therefore will maintain him, that have the care and compassion of a father for him (Psa 103:13); and Ephraim is my first-born; even Ephraim, who, having gone astray from God, was no more worthy to be called a son, shall yet be owned as a first-born, particularly dear, and heir of a double portion of blessings. The same reason that was given for their release out of Egypt is given for their release out of Babylon; they are free-born and therefore must not be enslaved, are born to God and therefore must not be the servants of men. Exo 4:22, Exo 4:23, Israel is my son, even my first-born; let my son go that he may serve me. If we take God for our Father, and join ourselves to the church of the first-born, we may be assured that we shall want nothing that is good for us.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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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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SUMMARY
Jeremiah 31:6 is a profound prophetic declaration of future hope and restoration for the scattered people of Israel. It envisions a divinely appointed time when "watchmen" from the territory of the northern kingdom, specifically Mount Ephraim, will joyfully summon their brethren to embark on a spiritual pilgrimage to Jerusalem, known as Zion, for the purpose of worshipping the LORD their God. This verse encapsulates God's unwavering promise of national reunification, deep spiritual renewal, and a collective return to covenant faithfulness after a prolonged period of judgment and dispersion, powerfully highlighting His enduring commitment to His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 31:6 is richly imbued with Symbolism. "Mount Ephraim" serves as a potent symbol for the northern kingdom of Israel, representing the tribes that had been long separated from Judah and exiled. Its inclusion here underscores the prophecy of a comprehensive reunification of all Israel. "Zion" is a powerful and enduring symbol for Jerusalem, the holy city, the dwelling place of God's presence, and the spiritual epicenter of Israel's worship and national identity. The act of "going up to Zion" is deeply symbolic of a spiritual ascent, a pilgrimage of devotion, and a renewed commitment to God. The "watchmen" function as Heralds, not merely passive observers, but active proclaimers of God's redemptive plan, embodying the prophetic voice that calls God's people to action and repentance. The entire verse employs Anticipation, skillfully building expectation for a future day of divine intervention and joyous restoration, offering a stark and hopeful contrast to the present reality of exile, division, and despair.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 31:6 stands as a powerful testament to God's unwavering covenant faithfulness and His enduring commitment to His people, even in the midst of their profound unfaithfulness and subsequent judgment. It reveals a God who is not only just in His disciplinary actions but also overflowing with steadfast love (Hebrew: hesed) and an ardent desire for reconciliation. The prophecy of watchmen from Ephraim calling for a return to Zion underscores the theme of divine initiative in restoration and the miraculous nature of God's redemptive work, bringing together what was long divided and seemingly irrecoverable. This vision of a reunified Israel joyfully returning to worship the LORD foreshadows the ultimate gathering of God's people from all nations, united in Christ. It speaks to a profound spiritual renewal that transcends mere physical return, pointing to a restored, intimate relationship with the Creator.
REFLECTION AND APPLICATION
Jeremiah 31:6 offers profound encouragement and vital practical application for believers today. It serves as a powerful reminder that even in seasons of spiritual barrenness, societal division, or personal wandering, God's ultimate plan is always one of restoration, reconciliation, and renewal. Just as the watchmen in Ephraim were called to discern and proclaim a new day of divine action, we too are called to be vigilant heralds of hope in our own contexts, pointing others to the living God and inviting them into His transformative presence. This verse challenges us to actively seek spiritual "Zion"—God's presence, His church, and His kingdom—with eagerness, unity, and unwavering devotion. It encourages us to overcome divisions, whether they be denominational, racial, social, or personal, and to strive for the corporate worship and authentic fellowship that beautifully reflects God's desire for a unified people. Our lives should be characterized by a continuous pilgrimage towards deeper intimacy with the LORD, marked by a joyful anticipation of His ultimate redemption and the full establishment of His glorious reign.
Questions for Reflection
FAQ
What is the significance of "Mount Ephraim" in this verse?
Answer: "Mount Ephraim" refers to the mountainous territory traditionally inhabited by the tribe of Ephraim, which was the dominant tribe and often a metonym for the northern kingdom of Israel. This kingdom had been conquered and its people dispersed by the Assyrians centuries before Jeremiah's time. Its mention here is profoundly significant because it symbolizes the long-lost and seemingly irrecoverable northern tribes. The prophecy that watchmen from this very region would call for a return to Zion (Jerusalem, the capital of Judah) highlights God's miraculous plan for the complete reunification of all twelve tribes of Israel, healing the ancient division between the northern and southern kingdoms, as also powerfully envisioned in Ezekiel 37:15-22.
Who are the "watchmen" and what is their role?
Answer: In the biblical context, "watchmen" (Hebrew: notzrim) were often literal guards stationed on city walls, responsible for maintaining vigilance, looking out for danger, and signaling warnings. However, in prophetic literature, the term frequently takes on a deeper spiritual meaning, referring to prophets or spiritual leaders who are entrusted with the responsibility of discerning God's will and proclaiming His message to the people. In Jeremiah 31:6, these "watchmen" are not merely passive observers but active, Spirit-empowered heralds. They are the ones who recognize the "day" of God's promised restoration and joyfully "cry" out, summoning the dispersed people to embark on a spiritual pilgrimage back to Zion to worship the LORD. Their role is one of prophetic insight, urgent proclamation, and evangelistic invitation.
CHRIST-CENTERED FULFILLMENT
Jeremiah 31:6, with its evocative vision of a unified Israel joyfully returning to Zion to worship the LORD, finds its ultimate and most profound fulfillment in Jesus Christ and the new covenant He inaugurated. While the immediate prophecy pointed to a physical return from exile and national reunification, the spiritual trajectory and deeper theological implications of this passage point directly to the gathering of God's people—both Jew and Gentile alike—into the new covenant community, the Church. Jesus Himself is the ultimate "watchman" and divine herald, calling all people to "Arise" from spiritual death and "go up" to the heavenly Zion, which is the spiritual dwelling place of God and the city of the living God (Hebrews 12:22-24). He is the one who, through His cross, breaks down the dividing wall of hostility between Jew and Gentile, creating "one new humanity" in Himself, thereby making peace (Ephesians 2:14-16). The pilgrimage to Zion is no longer a geographical journey to an earthly city, but a spiritual journey of faith, repentance, and transformation, drawing near to God through Christ's atoning sacrifice. The "LORD our God" to whom they return is fully revealed in Jesus, who is "God with us," Immanuel (Matthew 1:23). Thus, the joyous call from Mount Ephraim to Zion is ultimately fulfilled in the global call of the Gospel, inviting all who believe to enter into the new covenant relationship with God through Jesus, the true Lamb of God who takes away the sin of the world (John 1:29), and to worship Him in spirit and truth (John 4:23-24).