Jeremiah 31:8

Translation
King James Version
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.
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KJV (with Strong's)
Behold, I will bring H935 them from the north H6828 country H776, and gather H6908 them from the coasts H3411 of the earth H776, and with them the blind H5787 and the lame H6455, the woman with child H2030 and her that travaileth with child H3205 together H3162: a great H1419 company H6951 shall return H7725 thither.
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Complete Jewish Bible
Look! I am bringing them from the land in the north, gathering them from the far ends of the earth; among them are the blind and lame, women with children, women in labor, all together, a vast throng returning here.
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Berean Standard Bible
Behold, I will bring them from the land of the north and gather them from the farthest parts of the earth, including the blind and the lame, expectant mothers and women in labor. They will return as a great assembly!
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American Standard Version
Behold, I will bring them from the north country, and gather them from the uttermost parts 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 they return hither.
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World English Bible Messianic
Behold, I will bring them from the north country, and gather them from the uttermost parts of the earth, along with the blind and the lame, the woman with child and her who travails with child together: a great company shall they return here.
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Geneva Bible (1599)
Beholde, I will bring them from the North countrey, and gather them from the coastes of the world, with the blinde and the lame among them, with the woman with childe, and her that is deliuered also: a great companie shall returne hither.
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Young's Literal Translation
Lo, I am bringing them in from the north country, And have gathered them from the sides of the earth, Among them are blind and lame, Conceiving and travailing one--together, A great assembly--they turn back hither.
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See also
Ezekiel 34:16Isaiah 42:16Jeremiah 23:8Micah 4:6Isaiah 40:11Ezekiel 34:13Hebrews 12:12
In the KJVVerse 19,700 of 31,102

Study This Verse

SUMMARY

Jeremiah 31:8 delivers a profound prophetic assurance of God's unwavering commitment to restore His scattered people, Israel, following a period of judgment and exile. It vividly portrays a divine initiative to gather them from across the globe, demonstrating extraordinary compassion for the most vulnerable among them, ensuring a comprehensive and certain return to their promised land. This verse encapsulates the Lord's faithfulness, His sovereign power over history, and the tender mercy that undergirds His covenant promises, serving as a beacon of hope amidst despair.

CONTEXT

  • Literary Context: Jeremiah 31:8 is strategically placed within the "Book of Consolation" (Jeremiah 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 restoration for both the northern kingdom of Israel and the southern kingdom of Judah. This verse, with its vivid imagery of a comprehensive gathering, serves as a foundational promise of physical restoration, setting the stage for the deeper spiritual renewal that God intends for His people. It immediately precedes the monumental prophecy of the New Covenant in Jeremiah 31:31-34, suggesting that the physical return is not merely an end in itself but a precursor and a tangible sign of the profound spiritual transformation where God's law will be written on their hearts. The comprehensive nature of the gathering described here underscores the completeness of God's redemptive work.
  • Historical & Cultural Context: The immediate historical backdrop for this prophecy is the impending or ongoing Babylonian exile (605-539 BC), during which a significant portion of the Jewish population was forcibly deported to Babylon, located to the "north country" relative to Judah. However, the phrase "coasts of the earth" (or "ends of the earth") extends the scope beyond this singular event, anticipating a broader dispersion of the Jewish people throughout history, a reality that persisted long after the initial return from Babylon. Culturally, ancient societies often marginalized or dismissed those with physical disabilities like the blind and the lame, viewing them as burdens or even as objects of divine displeasure, thus making their inclusion in a grand return highly unusual and significant. Similarly, pregnant women and those in labor were inherently vulnerable, especially during long, arduous journeys, often being the first casualties or hindrances in such migrations. God's specific mention and inclusion of these groups underscore His radical compassion and the miraculous nature of the promised return, defying both societal norms and logistical challenges.
  • Key Themes: This verse powerfully articulates several core themes central to Jeremiah's message and broader biblical theology. Firstly, it highlights Divine Initiative and Sovereignty, with the repeated "I will bring" and "I will gather" emphasizing that this restoration is entirely God's work, not dependent on human strength, political maneuvering, or military might. This underscores His supreme power and control over the destiny of His people, as seen in His ability to orchestrate events across nations and bring about His purposes. Secondly, the theme of Comprehensive Gathering emerges from the mention of "the north country" and "the coasts of the earth," indicating a thorough and complete re-gathering of all scattered Israelites, leaving no one behind. This speaks to the vastness and completeness of God's redemptive plan, reaching every corner where His people might be found. Thirdly, God's Profound Compassion for the Vulnerable is a striking theme, as the specific inclusion of "the blind and the lame, the woman with child and her that travaileth with child" showcases His tender care for those least able to help themselves. This resonates with God's consistent character throughout Scripture, where He champions the marginalized and weak, as exemplified in Psalm 146:8 where "the Lord opens the eyes of the blind; the Lord raises those who are bowed down." Finally, the declaration "a great company shall return thither" underscores the Certainty and Scale of Restoration, assuring that the judgment and exile are temporary, and God's ultimate purpose for Israel is one of blessing, homecoming, and renewal, promising a future that is both assured and abundant.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • gather (Hebrew, qâbats', H6908): Meaning "to grasp, i.e. collect; assemble (selves), gather (bring) (together, selves together, up), heap, resort, [idiom] surely, take up." This word emphasizes an active, intentional, and comprehensive act of bringing together disparate elements. It's not a passive return, but a divinely orchestrated collection of individuals from various locations, highlighting God's direct involvement and power in the restoration process. The use of this verb underscores the magnitude of the task and the divine enablement required.
  • blind (Hebrew, ʻivvêr', H5787): Meaning "blind (literally or figuratively); blind (men, people)." This term refers to physical blindness, but in a broader sense, it can also symbolize spiritual inability or helplessness. Its inclusion here underscores the extreme vulnerability and dependence of those being gathered, making their safe return a testament to God's miraculous intervention and tender care for the most dependent. Their inability to navigate such a journey on their own accentuates the divine power at work.
  • return (Hebrew, shûwb', H7725): A primitive root meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again." While primarily signifying a physical homecoming in this context, shûwb often carries deeper theological implications of repentance, restoration, and a turning back to God in renewed covenant relationship. Here, it denotes the physical reversal of exile and the re-establishment of the community in their land, signifying a complete reversal of their fortunes.

Verse Breakdown

  • "Behold, I will bring them from the north country, and gather them from the coasts of the earth": This opening clause immediately establishes God's sovereign initiative and power ("I will bring," "I will gather"). "The north country" primarily refers to Babylon, the place of Judah's exile, but "the coasts of the earth" (or "ends of the earth") broadens the scope significantly, indicating a worldwide dispersion and a comprehensive, global re-gathering. This highlights the vastness of God's power and the thoroughness of His restorative plan, reaching every corner where His people might be scattered, leaving no one behind.
  • "and with them the blind and the lame, the woman with child and her that travaileth with child together": This is a deeply compassionate and striking detail that underscores the miraculous nature of the promised return. It specifies the inclusion of those most vulnerable and least able to make such a journey on their own. The "blind" and "lame" represent physical infirmity and dependence, while "the woman with child and her that travaileth with child" (pregnant women and those in labor) symbolize extreme physical fragility and the miracle of new life amidst hardship. Their inclusion emphasizes God's tender mercy, His care for the marginalized, and the divine enablement of this journey, where no one, regardless of their weakness, will be left behind.
  • "a great company shall return thither.": This concluding phrase serves as a powerful affirmation of the certainty and scale of the promised restoration. "A great company" (or "a great multitude," from H6951 qâhâl) signifies not just a small remnant, but a substantial, numerous body of people, indicating a full and vibrant restoration. "Shall return thither" unequivocally declares the assured homecoming to their land, providing a definitive promise of hope. This contrasts sharply with the preceding prophecies of judgment and exile, assuring Israel that their suffering is temporary and their future restoration is guaranteed by God's faithfulness and power.

Literary Devices

Jeremiah 31:8 masterfully employs several potent literary devices to convey its message of hope and comprehensive restoration. The most prominent is Divine Fiat, evident in the repeated first-person declarations "I will bring" and "I will gather." This emphasizes God's absolute sovereignty, active involvement, and unchangeable determination in the fulfillment of His promises, declaring His will as an unshakeable decree. There is also a strong element of Inclusio or comprehensive language through the sweeping phrase "from the north country, and gather them from the coasts of the earth." This signifies that the gathering will be complete and universal, encompassing all scattered individuals, leaving no one out regardless of their location. Furthermore, the verse utilizes Pathos by specifically mentioning "the blind and the lame, the woman with child and her that travaileth with child." This evokes deep empathy and highlights God's extraordinary compassion for the most vulnerable members of society, making the promise of return even more tender, miraculous, and inclusive. The inclusion of these groups also functions as a form of Hyperbole or emphatic detail, stressing the utter completeness and divine enablement of this return, as such a journey would be humanly impossible for these individuals without supernatural assistance.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:8 is a powerful testament to God's covenant faithfulness and His unwavering commitment to His people, even in their disobedience and exile. It underscores the biblical theme of divine restoration, where God actively intervenes to reverse the consequences of sin and bring about renewal, both physically and spiritually. This prophecy speaks to the comprehensive nature of God's redemptive plan, which extends to the marginalized and vulnerable, demonstrating that His mercy knows no bounds. It foreshadows the ultimate gathering of God's people, not just from physical exile, but into His eternal kingdom, under the leadership of the Messiah. The verse also highlights God's sovereign control over history, assuring that despite human failures and geopolitical upheavals, His ultimate purposes will prevail, culminating in a glorious homecoming for His chosen ones.

REFLECTION AND APPLICATION

Jeremiah 31:8 offers profound encouragement and practical application for believers today, reminding us of God's steadfast love and powerful ability to bring about restoration in seemingly impossible situations. Just as God promised to gather His physically dispersed and vulnerable people, He is equally committed to gathering and restoring us from our spiritual exiles, brokenness, and limitations. This verse assures us that no one is too lost, too weak, or too burdened for God's redemptive plan. It calls us to trust in His divine initiative, knowing that He is actively working to bring wholeness and hope into our lives, even when we feel blind to the path ahead, lame in our ability to move forward, or burdened by the weight of our circumstances. It challenges us to extend the same radical compassion to the vulnerable in our communities, mirroring God's heart for the marginalized, and to live with the certainty that God's ultimate plan for His church and for the world is one of glorious, comprehensive restoration and homecoming.

Questions for Reflection

  • In what areas of your life do you feel "blind" or "lame," unable to move forward on your own strength? How does God's promise to gather the vulnerable speak to those areas?
  • How does the emphasis on God's "I will" statements in this verse strengthen your faith in His sovereignty over your personal circumstances and global events?
  • Considering God's compassion for the "woman with child and her that travaileth with child," how might you better extend care and support to those who are most vulnerable or burdened in your community?
  • What "exile" or period of brokenness in your life is God promising to bring you back from, and what "great company" might you be a part of in His restorative work?

FAQ

What does "the north country" refer to in this verse?

Answer: In the immediate historical context of Jeremiah's prophecy, "the north country" primarily refers to Babylon, the dominant world power at the time that would conquer Judah and carry its people into exile. Babylon was geographically located to the northeast of Judah, and its armies typically approached from the north, making it a symbolic as well as literal direction of judgment and subsequent return. However, the broader phrase "coasts of the earth" suggests a wider, more comprehensive dispersion of the Jewish people throughout history, implying that God's gathering would extend beyond just the Babylonian exiles to all who were scattered across the globe.

Why are the "blind and the lame" specifically mentioned alongside pregnant women?

Answer: The specific mention of "the blind and the lame, the woman with child and her that travaileth with child" highlights the extreme vulnerability and dependence of these groups, making their inclusion a powerful demonstration of divine compassion and miraculous intervention. In ancient societies, those with physical disabilities were often marginalized and considered burdens, while long journeys were incredibly perilous for pregnant women and those in labor. By explicitly including them, God emphasizes that His restoration is so comprehensive and divinely enabled that even the weakest and most helpless will not be left behind but will be tenderly cared for and safely brought back. This underscores that the restoration is entirely God's work, defying all human limitations and logistical challenges.

Does this prophecy have a future fulfillment beyond the return from Babylonian exile?

Answer: Yes, many biblical scholars interpret Jeremiah 31:8 as having both an immediate, partial fulfillment in the return from Babylonian exile and a broader, future, eschatological fulfillment. The phrase "coasts of the earth" suggests a more comprehensive gathering than just from Babylon, pointing towards a future, ultimate gathering of all Israel, often linked to the end times and the full establishment of God's kingdom. It also resonates with the New Testament theme of God gathering His elect from all nations, as seen in Matthew 24:31, signifying a spiritual and physical restoration that culminates in Christ's return and the complete redemption of His people.

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:8, with its profound promise of God gathering His scattered and vulnerable people, finds its ultimate and most glorious fulfillment in Jesus Christ. While initially pointing to the physical return from exile, the comprehensive nature of the prophecy—gathering from "the coasts of the earth" and embracing the "blind and the lame"—expands to encompass the spiritual gathering of all God's elect through the gospel. Jesus Himself is the Good Shepherd who declares, "I have other sheep that are not of this fold; I must bring them also, and they will listen to my voice. So there will be one flock and one shepherd" (John 10:16). He demonstrated God's tender compassion for the blind, lame, and marginalized throughout His earthly ministry, literally fulfilling prophecies like Isaiah 35:5-6 by opening eyes and enabling the lame to walk, signifying His spiritual work of healing and restoration for all who are spiritually broken. The "great company" that returns is ultimately the church, comprised of believers from every tribe, tongue, people, and nation, gathered into one body through Christ's atoning sacrifice (Ephesians 2:14-16). He is the one who brings near those who were far off, making them "fellow citizens with the saints and members of the household of God" (Ephesians 2:19). Thus, the vision of a compassionate, comprehensive divine gathering in Jeremiah 31:8 is fully realized in the person and work of Jesus, who redeems, restores, and unites all who come to Him, forming a new spiritual Israel that transcends ethnic and geographic boundaries, culminating in His glorious return and the final gathering of His people.

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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 8) Behold, I will bring them from the land of the North, and gather them from the ends of the earth. What follows: In the solemnity of the Passover, he shall beget many sons, which is not found in Hebrew, but is only read in the Septuagint, for which it is written among the Hebrews:

Among them will be the blind, and the lame, and the pregnant, and those giving birth together: the great Church of those returning here. The remaining people of Israel will be gathered by the Apostles and the apostolic men, of whom we read above: The custodians on the mountain will cry out, and to whom it is commanded: Resound, sing, and say, so that the remaining people of Israel may be saved. The Lord himself also promises to bring them back from the land of the North, which is a very harsh wind, but by the name of dexterous is called, from unbelief, from the coldness of the Lord's love; and to gather them from the ends of the earth, not at any other time, but on the solemnity of the Passover, that is, on the feast days of the Lord's passion: when the Lord was crucified, and that which he himself promised in the Gospel was fulfilled. When I am lifted up from the earth, I will draw all things to myself (John 12:23). Then he generated a great multitude, so that the prophecy of Isaiah might be fulfilled: For a nation has been born once (Isaiah 66:8). For on one day, three thousand believed, and on another day, five thousand men (Acts 2 and 4). And what is written in Hebrew: Among them will be the blind and the lame, and the pregnant and those giving birth together, a great church of those returning here; although it is also fulfilled according to the letter, that the blind will see, and the lame will walk: nevertheless, it can be better understood according to allegory, that those who were previously blind in faith, afterwards believed in the Savior; and those who were lame, to whom Elijah once spoke: How long will you limp on both feet (1 Kings 18:21)? Afterwards, they may have walked (Al. seen). And: The people who sat in darkness and the shadow of death have seen a great light. (Isaiah 9:2); the lame may have run, and the pregnant woman may have given birth to sons, the great Church of those who return to faith. The Jews imagine this to have been fulfilled when, under Ezra, they departed from Babylon after the Passover to return to Jerusalem, in which there was a figure, and not the reality. For in that time, not all the things that we read and are going to read could have been proven to be complete (Al. could have been approved).
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
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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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