Jeremiah 31:7

Translation
King James Version
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.
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KJV (with Strong's)
For thus saith H559 the LORD H3068; Sing H7442 with gladness H8057 for Jacob H3290, and shout H6670 among the chief H7218 of the nations H1471: publish H8085 ye, praise H1984 ye, and say H559, O LORD H3068, save H3467 thy people H5971, the remnant H7611 of Israel H3478.
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Complete Jewish Bible
For here is what ADONAI says: "Sing with joy for Ya'akov! shout for the chief of the nations! Proclaim your praise, and say: 'ADONAI! You have saved your people, the remnant of Isra'el!'
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Berean Standard Bible
For this is what the LORD says: “Sing with joy for Jacob; shout for the foremost of the nations! Make your praises heard, and say, ‘O LORD, save Your people, the remnant of Israel!’
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American Standard Version
For thus saith Jehovah, Sing with gladness for Jacob, and shout for the chief of the nations: publish ye, praise ye, and say, O Jehovah, save thy people, the remnant of Israel.
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World English Bible Messianic
For thus says the LORD, Sing with gladness for Jacob, and shout for the chief of the nations: publish, praise, and say, the LORD, save your people, the remnant of Israel.
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Geneva Bible (1599)
For thus saith the Lord, Reioyce with gladnesse for Iaakob, and shoute for ioye among the chiefe of the Gentiles: publish praise, and say, O Lord, saue thy people, the remnant of Israel.
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Young's Literal Translation
For thus said Jehovah: Sing, O ye to Jacob, with joy, And cry aloud at the head of the nations, Sound ye, praise ye, and say, Save, O Jehovah, thy people, the remnant of Israel.
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See also
Isaiah 37:31Psalms 14:7Psalms 28:9Jeremiah 23:3Isaiah 42:10Isaiah 42:12Deuteronomy 32:43
In the KJVVerse 19,699 of 31,102

Study This Verse

SUMMARY

Jeremiah 31:7 presents a vibrant divine command, delivered through the prophet, instructing the people of God to engage in exuberant celebration and public proclamation of the LORD's saving work. It stands as a pivotal declaration within the "Book of Consolation," anticipating the joyful return of the exiled Israelites, the comprehensive restoration of their nation, and the steadfast faithfulness of God to His covenant promises, particularly concerning the preserved remnant of Israel. This verse serves as a powerful call to worship and witness, transforming despair into hopeful anticipation of God's redemptive activity.

CONTEXT

  • Literary Context: Jeremiah 31:7 is strategically positioned within the "Book of Consolation" Jeremiah 30-33, a distinctive and profoundly hopeful section that contrasts sharply with the preceding chapters dominated by pronouncements of judgment against Judah and Jerusalem. Following extensive indictments for Israel's persistent idolatry and covenant unfaithfulness, these chapters mark a dramatic pivot to divine promises of future restoration, renewal, and the establishment of a new covenant. This verse, therefore, functions as a prophetic imperative, calling the people to anticipate and celebrate God's redemptive actions even amidst their present suffering and exile. It directly precedes the foundational prophecy of the New Covenant in Jeremiah 31:31-34, setting the stage for a renewed and deeper relationship between God and His people. The commands to "sing," "shout," "publish," and "praise" are direct responses to the promised return from Babylonian captivity, emphasizing the profound joy that will accompany this divinely orchestrated homecoming and the rebuilding of a desolate land, as also envisioned in Jeremiah 30:3.
  • Historical & Cultural Context: The historical setting for Jeremiah 31:7 is the tumultuous period surrounding the Babylonian exile, specifically leading up to, during, and after the destruction of Jerusalem and its Temple in 586 BCE. Judah had suffered devastating defeats, and a significant portion of its population was forcibly deported to Babylon. This era was characterized by immense national trauma, spiritual despair, and a profound questioning of God's covenant faithfulness among the survivors. In this context of deep suffering and apparent divine abandonment, Jeremiah's prophecy of restoration would have been revolutionary and deeply counter-cultural to the prevailing mood of hopelessness. The mention of "Jacob" and "Israel" refers to the entire covenant people, encompassing both the northern kingdom (Israel/Ephraim, long since exiled by Assyria) and the southern kingdom (Judah, currently in Babylonian exile). The command to "shout among the chief of the nations" implies a future where Israel, once humbled and scattered, would be re-established and recognized among the leading powers, or, more broadly, that God's saving work on their behalf would be a public spectacle for the world to witness, bringing glory to His name and demonstrating His unique power among all gods.
  • Key Themes: This verse encapsulates several profound theological and narrative themes central to Jeremiah's prophetic message and the broader biblical narrative. Firstly, it highlights Divine Restoration and Unwavering Hope, underscoring God's steadfast commitment to His covenant people, Israel, even after severe judgment and prolonged exile. It declares that God's ultimate plan for His people is one of blessing and renewal, transcending their immediate suffering and demonstrating His faithfulness despite their unfaithfulness, a theme powerfully echoed in Lamentations 3:22-23. Secondly, the repeated imperatives to "Sing with gladness," "shout," "publish ye," and "praise ye" emphasize Joyful Proclamation and Worship. This is not a quiet, internal hope, but an exuberant, public, and even global declaration of God's saving power, intended to be heard "among the chief of the nations." This public witness underscores the universal scope of God's redemptive work, even when focused on Israel. Thirdly, the phrase "the remnant of Israel" is a crucial theological concept, signifying God's Faithful Preservation. Despite widespread apostasy and judgment, God pledges to preserve a faithful portion of His chosen people, ensuring the continuation of His covenant promises and the lineage through which the Messiah would come. This concept is foundational to understanding God's sovereignty and grace throughout salvation history, as seen in passages like Isaiah 10:20-22. Finally, the instruction to "say, O LORD, save thy people" reveals the theme of Prayer and Human Participation in Divine Purpose. While God's salvation is sovereignly decreed, human prayer and petition are presented as an integral part of His unfolding plan, aligning human desire with divine will and demonstrating a responsive relationship.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred, personal, covenantal name of God, often transliterated as "Jehovah" or "Yahweh." It signifies "the self-Existent or Eternal One," emphasizing God's absolute sovereignty, unchanging nature, and faithfulness to His promises. The use of YHWH here underscores that the command and the promised salvation originate from the ultimate divine authority, distinguishing Him from the impotent deities of the nations and affirming the reliability of the prophecy.
  • praise (Hebrew, hâlal', H1984): This primitive root means "to be clear (originally of sound, but usually of color); to shine; hence, to make a show, to boast; and thus to be (clamorously) foolish; to rave; causatively, to celebrate." In this context, it demands a vibrant, public, and enthusiastic celebration of God's saving acts. It is the root from which "hallelujah" (Praise the LORD!) derives, conveying a sense of jubilant, unreserved adoration and acclamation that is meant to be heard and seen.
  • remnant (Hebrew, shᵉʼêrîyth', H7611): Meaning "a remainder or residual (surviving, final) portion." This term is highly significant in prophetic literature, referring to those who survive a catastrophe or judgment. It carries the profound theological implication of God's preserving hand, ensuring that a portion of His people remains for the fulfillment of His future purposes, even when the majority have fallen away or faced severe divine discipline. It speaks to God's unwavering commitment to His covenant.

Verse Breakdown

  • "For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations": This opening clause immediately establishes the divine authority of the entire command ("thus saith the LORD") and shifts the tone to one of exultant joy and public declaration. "Sing with gladness" (rânan b'simchah) and "shout" (tsâhal) are strong imperatives, demanding an overflowing, public, and audible expression of joy. "For Jacob" refers to the entire nation of Israel, emphasizing that this joy is for God's covenant people, encompassing both northern and southern kingdoms. The phrase "among the chief of the nations" suggests that this celebration and the reason for it (God's salvation) will be so profound that it will be witnessed and acknowledged by other prominent nations, signifying Israel's future prominence or, more broadly, the global witness to God's redemptive power.
  • "publish ye, praise ye, and say": These three additional imperatives further intensify the call for widespread public declaration and worship. "Publish ye" (shâma', to hear intelligently, often with implication of attention, obedience; causatively, to tell) implies making widely known what God has done, disseminating the good news. "Praise ye" (hâlal) reinforces the command for jubilant celebration and adoration, a loud, clear acclamation of God's worthiness. "And say" (ʼâmar) introduces the specific content of their proclamation and prayer, transitioning from general rejoicing to a focused petition and testimony.
  • "O LORD, save thy people, the remnant of Israel.": This final clause reveals the core message to be proclaimed and prayed. It is a direct, earnest appeal to the LORD (YHWH) for salvation (yâshaʻ). The phrase "thy people" reaffirms God's enduring covenant relationship with Israel, despite their past failures and current suffering. The crucial specification "the remnant of Israel" highlights God's faithfulness to preserve a portion of His chosen people through judgment and exile, ensuring the continuation of His redemptive plan and the ultimate fulfillment of His promises to Abraham, Isaac, and Jacob. This is both a prayer for their present and future deliverance and a confident declaration of God's ultimate intention to save.

Literary Devices

Jeremiah 31:7 masterfully employs several literary devices to convey its powerful message of hope and restoration. The most prominent is the pervasive use of Imperative Verbs, with a rapid succession of commands: "Sing," "shout," "publish," "praise," and "say." This accumulation of imperatives creates a sense of urgency, excitement, and divine insistence, compelling the audience to immediate and enthusiastic action. There is also clear Parallelism in the repeated calls to vocalize joy and proclamation ("Sing with gladness... shout," "publish ye, praise ye, and say"), which amplifies the message and emphasizes the public, outward nature of the anticipated celebration. The phrase "among the chief of the nations" can be seen as a form of Hyperbole or Exaggeration, not necessarily implying Israel's political dominance but rather the immense and undeniable nature of God's saving work that will be recognized globally. Finally, Symbolism is present in the use of "Jacob" and "Israel" to represent the entire covenant people, and "remnant" as a powerful symbol of God's preserving grace and faithfulness despite widespread apostasy and judgment, ensuring the continuity of His redemptive plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:7 is a profound theological statement, anchoring the hope of Israel in the unwavering character of God. It reveals that divine salvation is not merely an escape from physical bondage but a comprehensive restoration of relationship, identity, and purpose, rooted deeply in God's covenant faithfulness. The command to "sing with gladness" and "shout among the chief of the nations" transforms a people in despair into a prophetic choir, testifying to God's redemptive power before the world. This public worship and proclamation are not merely human responses but divinely commanded acts that align with God's global redemptive purposes, demonstrating His glory to all peoples. The focus on "the remnant of Israel" highlights God's selective grace and preservation, ensuring that His promises will ultimately find their fulfillment through a faithful few, even when the majority have strayed. This verse beautifully intertwines divine sovereignty (God's promise to save) with human responsibility (the command to proclaim and pray), demonstrating a dynamic relationship where human praise and petition participate in God's unfolding, redemptive plan.

REFLECTION AND APPLICATION

Jeremiah 31:7 offers profound encouragement and practical guidance for believers today, transcending its original historical context to speak to the enduring nature of God's promises and our appropriate response to them. In a world often marked by despair, uncertainty, and personal struggles, this verse calls us to embrace a posture of proactive hope and joyful proclamation. Just as God promised to restore Israel from exile, He promises spiritual restoration, renewal, and ultimate victory for His people, the Church, through Christ. We are reminded that even when circumstances seem bleak, God's faithfulness endures, and His redemptive plan is always in motion. This should compel us not to passive waiting, but to active, public worship and witness. Our lives, our words, and our prayers should reflect the confident assurance that God is working all things for good for those who love Him, and that His salvation is not just a future hope but a present reality to be celebrated. We are called to be a people who "publish" and "praise" His goodness, not just in private devotion but "among the chief of the nations"—in our families, workplaces, communities, and indeed, throughout the world, demonstrating the transformative power of the Gospel and the glory of our saving God.

Questions for Reflection

  • What are the "exiles" or areas of despair in your life or community that God is calling you to "sing with gladness" over, trusting in His promise of restoration?
  • How can you more intentionally "publish" and "praise" God's saving work in your daily life and "among the nations" (your sphere of influence), making His deeds known?
  • In what ways does the concept of "the remnant" encourage you about God's faithfulness to preserve His people and His truth, even in challenging or seemingly overwhelming times?
  • How does the instruction to "say, O LORD, save thy people" shape your approach to prayer, especially concerning the needs of God's Church and the world for salvation and restoration?

FAQ

Why is there a command to 'sing' and 'shout' in a book often associated with lament and judgment?

Answer: Jeremiah, while known as the "weeping prophet" and for his extensive pronouncements of judgment, also contains significant portions of hope and restoration, particularly in the "Book of Consolation" Jeremiah 30-33. Jeremiah 31:7 marks a pivotal shift in tone, reflecting God's unwavering faithfulness to His covenant promises despite Israel's disobedience. The command to "sing with gladness" and "shout" is a prophetic imperative, calling the people to anticipate and celebrate God's future acts of salvation and restoration, even while they are still in exile or facing its consequences. It's an expression of divine assurance that joy will replace sorrow, and lament will turn into praise, as seen in Jeremiah 31:13, where God promises to turn their mourning into gladness. This command is a foretaste of the profound joy that accompanies divine redemption.

Who is 'the remnant of Israel' mentioned in this verse?

Answer: "The remnant of Israel" refers to the portion of God's covenant people who would survive the divine judgment of exile and be preserved by God's grace for His future redemptive purposes. Throughout biblical prophecy, the concept of a remnant is crucial, signifying that while many might fall away or suffer consequences for sin, God always maintains a faithful core through whom His promises will be fulfilled. In the immediate context of Jeremiah, it refers to those who would return from Babylonian captivity and re-establish the nation. Theologically, it highlights God's faithfulness and sovereignty in preserving a line through which the Messiah would come and through whom His covenant would ultimately be renewed. This concept extends into the New Testament, where the Apostle Paul speaks of a "remnant chosen by grace" among the Jewish people who believe in Christ Romans 11:5.

How does this prophecy relate to modern-day Israel?

Answer: Interpreting Old Testament prophecies like Jeremiah 31:7 concerning Israel's restoration involves various theological perspectives. Some dispensationalists believe these prophecies primarily refer to a future literal restoration of the nation of Israel to their land and a renewed covenant relationship with God. Others, often from a covenant theology perspective, view these prophecies as having a dual fulfillment: an initial, partial fulfillment in the return from Babylonian exile, and a more complete, spiritual fulfillment in the Church, which is seen as the "spiritual Israel" or the true people of God, comprised of both Jews and Gentiles who believe in Christ Galatians 3:29. Regardless of the specific eschatological view, the core message of God's faithfulness to His promises, His power to save, and the call to joyful proclamation remains profoundly relevant for all believers. The ultimate "saving" of God's people is found in Christ, who gathers His elect from every nation.

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:7, with its vibrant call to celebrate God's salvation for "the remnant of Israel," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "salvation" (Hebrew, yâshaʻ) that the people are commanded to proclaim and pray for is fully realized in the Messiah. Jesus is the ultimate "Savior" (derived from yâshaʻ), whose very name, "Jesus" (Yeshua), means "the LORD saves" Matthew 1:21. He came not merely to gather a physical remnant from a geographical exile, but to gather a spiritual remnant from all nations—those who believe in Him—into His new covenant. The "new covenant" promised just verses later in Jeremiah 31:31-34 is inaugurated through Christ's blood Luke 22:20, establishing a relationship with God based on grace and forgiveness, written on hearts, not stone tablets. The "remnant of Israel" is now expanded to include all who are "in Christ," whether Jew or Gentile, becoming the true "seed of Abraham" and heirs according to the promise Galatians 3:29. The command to "sing with gladness" and "shout among the chief of the nations" is fulfilled in the global mission of the Church, proclaiming the Gospel of Christ's salvation to every tribe, tongue, and nation Matthew 28:19; Acts 1:8, celebrating the Lamb of God who takes away the sin of the world John 1:29. Thus, the ancient call to praise God for saving His people culminates in the universal praise of Christ, the Lord and Savior of all.

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Commentary on Jeremiah 31 verses 1–9

God here assures his people,

I. That he will again take them into a covenant relation to himself, from which they seemed to be cut off. At the same time, when God's anger breaks out against the wicked (Jer 30:24), his own people shall be owned by him as the children of his love: I will be the God (that is, I will show myself to be the God) of all the families of Israel (Jer 31:1), - not of the two tribes only, but of all the tribes, - not of the house of Aaron only, and the families of Levi, but of all their families; not only their state in general, but their particular families, and the interests of them, shall have the benefit of a special relation to God. Note, The families of good people, in their family capacity, may apply to God and stay themselves upon him as their God. If we and our houses serve the Lord, we and our houses shall be protected and blessed by him, Pro 3:33.

II. That he will do for them, in bringing them out of Babylon, as he had done for their fathers when he delivered them out of Egypt, and as he had purposed to do when he first took them to be his people. 1. He puts them in mind of what he did for their fathers when he brought them out of Egypt, Jer 31:2. They were then, as these were, a people left of the sword, that sword of Pharaoh with which he cut off all the male children as soon as they were born (a bloody sword indeed they had narrowly escaped) and that sword with which he threatened to cut them off when he pursued them to the Red Sea. They were then in the wilderness, where they seemed to be lost and forgotten, as these were now in a strange land, and yet they found grace in God's sight, were owned and highly honoured by him, and blessed with wonderful instances of his peculiar favour, and he was at this time going to cause them to rest in Canaan. Note, When we are brought very low, and insuperable difficulties appear in the way of our deliverance, it is good to remember that it has been so with the church formerly, and yet that it has been raised up from its low estate and has got to Canaan through all the hardships of a wilderness; and God is still the same. 2. They put him in mind of what God had done for their fathers, intimating that they now saw not such signs, and were ready to ask, as Gideon did, Where are all the wonders that our fathers told us of? It is true, The Lord hath appeared of old unto me (Jer 31:3), in Egypt, in the wilderness, hath appeared with me and for me, hath been seen in his glory as my God. The years of ancient times were glorious years; but now it is otherwise; what good will it do us that he appeared of old to us when now he is a God that hides himself from us? Isa 45:15. Note, It is hard to take comfort from former smiles under present frowns. 3. To this he answers with an assurance of the constancy of his love: Yea, I have loved thee, not only with an ancient love, but with an everlasting love, a love that shall never fail, however the comforts of it may for a time be suspended. It is an everlasting love; therefore have I extended or drawn out lovingkindness unto thee also, as well as to thy ancestors, or, with lovingkindness have I drawn thee to myself as thy God, from all the idols to which thou hadst turned aside. Note, It is the happiness of those who are through grace interested in the love of God that it is an everlasting love (from everlasting in the counsels of it, to everlasting in the continuance and consequences of it), and that nothing can separate them from that love. Those whom God loves with this love he will draw into covenant and communion with himself, by the influences of his Spirit upon their souls; he will draw them with lovingkindness, with the cords of a man and bands of love, than which no attractive can be more powerful.

III. That he will again form them into a people, and give them a very joyful settlement in their own land, Jer 31:4, Jer 31:5. Is the church of God his house, his temple? Is it now in ruins? It is so; but, Again I will build thee, and thou shalt be built. Are they parts of this building dispersed? They shall be collected and put together again, each in its place. If God undertake to build them, they shall be built, whatever opposition may be given to it? Is Israel a beautiful virgin? Is she now stripped of her ornaments and reduced to a melancholy state? She is so; but thou shalt again be adorned and made fine, adorned with thy tabrets, or timbrels, the ornaments of thy chamber, and made merry. They shall resume their harps which had been hung upon the willow-trees, shall tune them, and shall themselves be in tune to make use of them. They shall be adorned with their tabrets, for now their mirth and music shall be seasonable; it shall be a proper time for it, God in his providence shall call them to it, and then it shall be an ornament to them; whereas tabrets, at a time of common calamity, when God called to mourning, were a shame to them. Or it may refer to their use of tabrets in the solemnizing of their religious feasts and their going forth in dances then, as the daughters of Shiloh, Jdg 21:19, Jdg 21:21. Our mirth is then indeed an ornament to us when we serve God and honour him with it. Is the joy of the city maintained by the products of the country? It is so; and therefore it is promised (Jer 31:5), Thou shalt yet plant vines upon the mountains of Samaria, which had been the head city of the kingdom of Israel, in opposition to that of Judah; but they shall now be united (Eze 37:22), and there shall be such perfect peace and security that men shall apply themselves wholly to the improvement of their ground: The planters shall plant, not fearing the soldiers' coming to eat the fruits of what they had planted, or to pluck it up; but they themselves shall eat them freely, as common things, not forbidden fruits, not forbidden by the law of God (as they were till the fifth year, Lev 19:23-25), not forbidden by the owners, because there shall be such plenty as to yield enough for all, enough for each.

IV. That they shall have liberty and opportunity to worship God in the ordinances of his own appointment, and shall have both invitations and inclinations to do so (Jer 31:6): There shall be a day, and a glorious day it will be, when the watchmen upon Mount Ephraim, that are set to stand sentinel there, to give notice of the approach of the enemy, finding that all is very quiet and that there is no appearance of danger, shall desire for a time to be discharged from their post, that they may go up to Zion, to praise God for the public peace. Or the watchmen that tend the vineyards (spoken of Jer 31:5) shall stir up themselves, and one another, and all their neighbours, to go and keep the solemn feasts at Jerusalem. Now this implies that the service of God shall be again set up in Zion, that there shall be a general resort to it, with much affection and mutual excitement, as in David's time, Psa 122:1. But that which is most observable here is that the watchmen of Ephraim are forward to promote the worship of God at Jerusalem, whereas formerly the watchman of Ephraim was hatred against the house of his God (Hos 9:8), and, in stead of inviting people to Zion, laid snares for those that set their faces thitherward, Hos 5:1. Note, God can make those who have been enemies to religion and the true worship of God to become encouragers of them and leaders in them. This promise was to have its full accomplishment in the days of the Messiah, when the gospel should be preached to all these countries, and a general invitation thereby given into the church of Christ, of which Zion was a type.

V. That God shall have the glory and the church both the honour and comfort of this blessed change (Jer 31:7): Sing with gladness for Jacob, that is, let all her friends and well-wishers rejoice with her, Deu 32:43. Rejoice, you Gentiles with his people, Rom 15:10. The restoration of Jacob will be taken notice of by all the neighbours, it will be matter of joy to them all, and they shall all join with Jacob in his joys, and thereby pay him respect and put a reputation upon him. Even the chief of the nations, that make the greatest figure, shall think it an honour to them to congratulate the restoration of Jacob, and shall do themselves the honour to send their ambassadors on that errand. Publish you, praise you. In publishing these tidings, praise the God of Israel, praise the Israel of God, speak honourably of both. The publishers of the gospel must publish it with praise, and therefore it is often spoken of in the Psalms as mingled with praises, Psa 67:2, Psa 67:3; Psa 96:2, Psa 96:3. What we either bring to others or take to ourselves the comfort of we must be sure to give God the praise of. Praise you, and say, O Lord! save thy people; that is, perfect their salvation, go on to save the remnant of Israel, that are yet in bondage; as Psa 126:3, Psa 126:4. Note, When we are praising God for what he has done we must call upon him for the future favours which his church is in need and expectation of; and in praying to him we really praise him and give him glory; he takes it so.

VI. That, in order to a happy settlement in their own land, they shall have a joyful return out of the land of their captivity and a very comfortable passage homeward (Jer 31:8, Jer 31:9), and this beginning of mercy shall be to them a pledge of all the other blessings here promised. 1. Though they are scattered to places far remote, yet they shall be brought together from the north country, and from the coasts of the earth; wherever they are, God will find them out. 2. Though many of them are very unfit for travel, yet that shall be no hindrance to them: The blind and the lame shall come; such a good-will shall they have to their journey, and such a good heart upon it, that they shall not make their blindness and lameness an excuse for staying where they are. There companions will be ready to help them, will be eyes to the blind and legs to the lame, as good Christians ought to be to one another in their travels heavenward, Job 29:15. But, above all, their God will help them; and let none plead that he is blind who has God for his guide, or lame who has God for his strength. The women with child are heavy, and it is not fit that they should undertake such a journey, much less those that travail with child; and yet, when it is to return to Zion, neither the one nor the other shall make any difficulty of it. Note, When God calls we must not plead any inability to come; for he that calls us will help us, will strengthen us. 3. Though they seem to be diminished, and to have become few in numbers, yet, when they come all together, they shall be a great company; and so will God's spiritual Israel be when there shall be a general rendezvous of them, though now they are but a little flock. 4. Though their return will be matter of joy to them, yet prayers and tears will be both their stores and their artillery (Jer 31:9): They shall come with weeping and with supplications, weeping for sin, supplication for pardon; for the goodness of God shall lead them to repentance; and they shall weep with more bitterness and more tenderness for sin, when they are delivered out of their captivity, than ever they did when they were groaning under it. Weeping and praying do well together; tears put life into prayers, and express the liveliness of the, and prayers help to wipe away tears. With favours will I lead them (so the margin reads it); in their journey they shall be compassed with God's favours, the fruits of his favour. 5. Though they have a perilous journey, yet they shall be safe under a divine convoy. Is the country they pass through dry and thirsty? I will cause them to walk by the rivers of waters, not the waters of a land-flood, which fail in summer. Is it a wilderness where there is no road, no track? I will cause them t walk in a straight way, which they shall not miss. Is it a rough and rocky country? Yet they shall not stumble. Note, Whithersoever God gives his people a clear call he will either find them or make them a ready way; and while we are following Providence we may be sure that Providence will not be wanting to us. And, lastly, here is a reason given why God will take all this care of his people: For I am a Father to Israel, a Father that begat him, and therefore will maintain him, that have the care and compassion of a father for him (Psa 103:13); and Ephraim is my first-born; even Ephraim, who, having gone astray from God, was no more worthy to be called a son, shall yet be owned as a first-born, particularly dear, and heir of a double portion of blessings. The same reason that was given for their release out of Egypt is given for their release out of Babylon; they are free-born and therefore must not be enslaved, are born to God and therefore must not be the servants of men. Exo 4:22, Exo 4:23, Israel is my son, even my first-born; let my son go that he may serve me. If we take God for our Father, and join ourselves to the church of the first-born, we may be assured that we shall want nothing that is good for us.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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TertullianAD 220
ON BAPTISM 19
When Jeremiah says, “And I will gather them together from the extremities of the land in the feast day,” he signifies the day of the Passover and of Pentecost, which is properly a “feast day.” However, every day is the Lord’s. Every hour, every time, is apt for baptism. If there is a difference in the solemnity, there is no distinction in the grace.
JeromeAD 420
Commentary on Jeremiah
(Verse 7.) For thus says the Lord: Rejoice with joy, O Jacob, and shout for joy at the head of the nations; proclaim, sing, and say: Save, O Lord, your people, the remnant of Israel. It is significant that not all of Israel is saved, but the remnant of Israel, as the Lord commands and says: Rejoice with joy, you who are of Jacob, and shout for joy, bringing all things back to the head of the nations, because once the tail was turned into the head. Perform, sing, and say. What is it that they are commanded to say? Save, O Lord, your people. Which people? Certainly the remnant of Israel, who have been saved according to election. Concerning whom Paul, taking up the testimony of Isaiah, speaks: Unless the Lord of hosts had left us a seed, we would have become like Sodom, and made like Gomorrah (Isa. 1:9; Rom. 9:29).
JeromeAD 420
SIX BOOKS ON JEREMIAH 6:15.2-4
The remnant of the people of Israel are gathered through the apostles and apostolic people, about whom we read above “guardians will call on the mountain” and to whom it was commanded to “sing and resound,” that the remnant of Israel might be saved. The Lord also promises that he will bring them down from the north country, he who is “the most severe wind but is called the right hand,” due to unbelief and the frigidity of his love. He also promises to gather them from the ends of the earth in no time other than the paschal solemnity, that is, in the days of the Lord’s passion, when the Lord was crucified and when the gospel promise was fulfilled: “When I am lifted up, I will draw everyone to me.” At that moment, he generated many people, fulfilling Isaiah’s prophecy: “a people is born in one moment,” for on one day, three thousand and five thousand people believed. It is also written in Hebrew, “among whom were the blind, the lame, the pregnant and women in labor together, a great gathering of those returning here.”
JeromeAD 420
SIX BOOKS ON JEREMIAH 6:11.1-2
If the intention of the Lord were not fulfilled and if his wrath had not remained on the head of the wicked, the Lord of all could not be the God of the tribes of Israel. But he addressed this only to the remnant who were saved. And if the objection should be posed to us that he said, “I will be the God of the Israelite race” or “of all the tribes of Israel,” we would cite, “If you were children of Abraham, you would do the works of your father,” as well as the apostle, who wrote, “Consider Israel according to the flesh,” which implies that there is another Israel according to the Spirit. They are Israel, therefore, who discern God with the mind or who remain most steadfast in the Lord. In this way, Israel will be the people of God.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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