Jeremiah 31:9

Translation
King James Version
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.
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KJV (with Strong's)
They shall come H935 with weeping H1065, and with supplications H8469 will I lead H2986 them: I will cause them to walk H3212 by the rivers H5158 of waters H4325 in a straight H3477 way H1870, wherein they shall not stumble H3782: for I am a father H1 to Israel H3478, and Ephraim H669 is my firstborn H1060.
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Complete Jewish Bible
They will come weeping and praying as I bring them back. I will lead them by streams of water on smooth paths, so that they won't stumble. For I am a father to Isra'el, and Efrayim is my firstborn son."
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Berean Standard Bible
They will come with weeping, and by their supplication I will lead them; I will make them walk beside streams of waters, on a level path where they will not stumble. For I am Israel’s Father, and Ephraim is My firstborn.”
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American Standard Version
They shall come with weeping; and with supplications will I lead them: I will cause them to walk by rivers of waters, in a straight way wherein they shall not stumble; for I am a father to Israel, and Ephraim is my first-born.
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World English Bible Messianic
They shall come with weeping; and with petitions will I lead them: I will cause them to walk by rivers of waters, in a straight way in which they shall not stumble; for I am a father to Israel, and Ephraim is my firstborn.
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Geneva Bible (1599)
They shall come weeping, and with mercie will I bring them againe: I will lead them by the riuers of water in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my first borne.
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Young's Literal Translation
With weeping they come in, And with supplications I bring them, I cause them to go unto streams of waters, In a right way--they stumble not in it, For I have been to Israel for a father, And Ephraim--My first-born is he.
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See also
Jeremiah 3:4Matthew 5:4Exodus 4:22Jeremiah 31:20Jeremiah 50:4Isaiah 35:6Isaiah 35:8
In the KJVVerse 19,701 of 31,102

Study This Verse

SUMMARY

Jeremiah 31:9 is a profound declaration of God's compassionate and restorative love for His exiled people, promising their return to the land of Israel. It portrays a divine leading characterized by tender care, abundant provision, and secure guidance, all rooted in God's foundational identity as a loving Father to Israel, particularly to Ephraim, whom He regards as His cherished firstborn. This verse encapsulates the hope of restoration, emphasizing both the people's humble reliance and God's unwavering faithfulness, assuring a journey of spiritual and physical renewal.

CONTEXT

  • Literary Context: Jeremiah 31:9 is strategically placed within the "Book of Consolation" (Jeremiah 30-33), a pivotal section of Jeremiah's prophecy that dramatically shifts from pronouncements of judgment to messages of future hope, restoration, and the renewal of God's covenant. This segment provides a stark contrast to the preceding chapters, which detail the impending destruction and exile. Chapter 31 specifically focuses on the re-gathering of both the northern kingdom (Israel, often personified by Ephraim) and the southern kingdom (Judah) from their respective captivities. The verses immediately preceding Jeremiah 31:9, such as Jeremiah 31:3-8, speak of God's everlasting love, His active re-gathering of the scattered remnant, and their joyful return to Zion with singing and dancing. This sets the stage for the intimate and personal portrayal of God's leading in verse 9. The subsequent verses continue to elaborate on the new covenant (Jeremiah 31:31-34) and the permanent rebuilding of Jerusalem, solidifying the overarching theme of comprehensive spiritual and physical restoration that culminates in an unbreakable relationship between God and His people.
  • Historical & Cultural Context: The primary historical backdrop for Jeremiah's prophecies is the traumatic period of the late 7th and early 6th centuries BCE, encompassing the impending and actual Babylonian exile of the Judahites. However, Jeremiah 31 uniquely extends its promise of restoration to include the northern kingdom of Israel (Ephraim), which had been exiled by the Assyrians over a century earlier (722 BCE). This era was marked by immense national trauma, including the destruction of the temple, the loss of land, and the perceived abandonment by God, which severely challenged Israel's identity as God's chosen people. Culturally, the concept of a "father" (ʼâb) in the ancient Near East was profound, signifying not only biological parentage but also ultimate authority, unwavering protection, faithful provision, and deep familial responsibility. The "firstborn" (bᵉkôwr) held a position of preeminence, special inheritance rights, and leadership within the family, making God's designation of Ephraim as His "firstborn" a powerful statement of renewed favor and special status despite their past apostasy and long period of estrangement. The imagery of "rivers of waters" would have resonated deeply with a people living in an arid land, symbolizing life-sustaining refreshment, abundant provision, and divine sustenance in a desolate journey, contrasting sharply with the harsh realities of exile.
  • Key Themes: Jeremiah 31:9 powerfully contributes to several overarching themes prominent in Jeremiah and the broader prophetic literature. The theme of Divine Restoration and Re-gathering is central, promising not merely a physical return from exile but a comprehensive spiritual renewal and reconstitution of God's people. This restoration is not earned but flows from God's Unconditional Love and Covenant Faithfulness, profoundly demonstrated by His self-identification as a "father" to Israel, a relationship that transcends their failures. The verse also highlights the theme of Divine Guidance and Provision, assuring a secure, unhindered, and well-resourced journey for the returning exiles, contrasting sharply with the perilous paths of judgment previously warned against in passages like Jeremiah 2:17-19. Furthermore, the mention of "weeping and supplications" underscores the theme of Repentance and Dependence, indicating that while God initiates the restoration, the people's humble posture of contrition and earnest prayer is a fitting and necessary response to His sovereign grace. This echoes the call for a contrite heart found in passages like Joel 2:12-13. The designation of Ephraim as "firstborn" extends the theme of Redemption and Reinstatement, signifying God's intention to restore even the most wayward parts of His people to a place of honor and privilege, as seen earlier in God's declaration of Israel as His "firstborn son" in Exodus 4:22.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • weeping (Hebrew, Bᵉkîy', H1065): This word, derived from the root meaning "to weep," denotes deep sorrow, lamentation, or mourning. In this context, it signifies the exiles' profound grief over their past sins, the consequences of their disobedience, and the suffering endured during exile. It is an expression of genuine contrition and repentance, a sorrow that prepares the heart for God's compassionate leading and healing.
  • straight way (Hebrew, derek' and yâshâr', H1870): derek refers to a "road," "path," or "way," but also figuratively to a "course of life" or "mode of action." yâshâr means "straight," "upright," or "just." Together, "straight way" implies a path that is direct, unhindered, safe, and morally upright. It speaks of a divinely ordained and cleared path, ensuring the people's secure journey and indicating God's righteous guidance that prevents them from straying or falling.
  • father (Hebrew, ʼâb'); firstborn (Hebrew, bᵉkôwr', H1): ʼâb is a foundational term for "father," signifying a relationship of authority, protection, provision, and deep affection. God's declaration "I am a father to Israel" establishes the intimate, familial basis for His restorative actions. bᵉkôwr denotes the "firstborn," implying not necessarily chronological birth but a position of preeminence, special privilege, and inheritance. By calling Ephraim (representing the northern kingdom, long estranged) His "firstborn," God reaffirms His enduring love, special election, and commitment to restore them to a place of honor and favor within His family.

Verse Breakdown

  • "They shall come with weeping": This phrase describes the humble and contrite posture of the returning exiles. Their arrival is not one of triumphant self-sufficiency, but one marked by profound sorrow, lamentation, and repentance for the sins that led to their captivity. This "weeping" is a spiritual cleansing, signifying a broken and repentant spirit, preparing them to receive God's grace and leading.
  • "and with supplications will I lead them": Following their humble repentance, God promises His active, personal, and compassionate leadership. "Supplications" (earnest prayers for favor and mercy) highlight the people's utter dependence on God's grace and guidance. God's leading is a direct, gracious response to their humble cries, demonstrating His compassionate intervention in their journey back to the land.
  • "I will cause them to walk by the rivers of waters": This vivid imagery speaks of abundant provision and refreshing sustenance. In a land often arid and desolate, "rivers of waters" symbolize life-sustaining resources, comfort, and a supernaturally provided oasis for their journey. It assures them of divine care that meets their every physical and spiritual need, transforming a desolate path into one of flourishing.
  • "in a straight way, wherein they shall not stumble": This clause promises a clear, unobstructed, and secure path. The "straight way" implies divine removal of obstacles, dangers, and moral pitfalls, ensuring that the people will not falter, trip, or fall into sin or peril. It signifies God's protective guidance, guaranteeing a safe, direct, and successful journey back to their homeland, both physically and spiritually.
  • "for I am a father to Israel": This is the foundational theological reason for God's actions and promises. His relationship with Israel is not merely that of a distant sovereign ruler but of a loving, compassionate, and responsible Father. This paternal identity undergirds His unwavering commitment to care for, protect, provide for, and restore His children, even after their rebellion and estrangement.
  • "and Ephraim is my firstborn": Ephraim, representing the northern kingdom of Israel, had been particularly rebellious and suffered exile long before Judah. By designating Ephraim as His "firstborn," God emphasizes His enduring love and special regard for them, despite their past apostasy and long period of perceived abandonment. It signifies their reinstatement to a position of honor, privilege, and inheritance within God's covenant family, underscoring the completeness and depth of God's restorative grace for all His people.

Literary Devices

Jeremiah 31:9 is rich in Imagery, painting vivid pictures that convey deep theological truths. The "weeping" and "supplications" evoke a sense of profound human emotion, contrition, and dependence. The most striking imagery is "rivers of waters," which symbolizes abundant provision, refreshment, and life-giving sustenance in what would otherwise be a desolate journey. The "straight way" further enhances this imagery, representing a clear, divinely cleared, and safe path, free from obstacles. The verse also employs a powerful Metaphor when God declares, "I am a father to Israel." This metaphor establishes an intimate, familial relationship, conveying God's deep love, protective care, and compassionate nature far more effectively than a mere statement of authority. Furthermore, the designation of "Ephraim is my firstborn" is a form of Symbolism, where Ephraim represents the entire northern kingdom, and "firstborn" symbolizes a position of special honor, privilege, and inheritance, not necessarily chronological birth. This symbolic language underscores God's unwavering commitment to His entire covenant people, even those who were long estranged.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeremiah 31:9 is a profound testament to the enduring nature of God's covenant love and His unwavering commitment to His people, even in their brokenness and exile. It reveals that divine restoration is not contingent on human perfection or merit but flows entirely from God's character as a compassionate Father. The weeping and supplications highlight the necessary human response of humility, repentance, and dependence, yet it is God who sovereignly initiates the leading, provides the sustenance, and ensures the secure path. This verse beautifully illustrates the dynamic interplay between God's sovereign grace and humanity's humble reception, painting a picture of redemption that is both deeply personal and nationally comprehensive. It assures us that God's love is not withdrawn by our failures but is the very force that draws us back to Him, guiding us through life's wildernesses with unfailing provision and protection, culminating in a secure and restored relationship.

REFLECTION AND APPLICATION

Jeremiah 31:9 offers profound comfort and guidance for believers navigating their own spiritual journeys. It reminds us that even when we find ourselves in metaphorical "exile"—perhaps due to our own sin, challenging circumstances, or a sense of spiritual dryness—God's fatherly love remains steadfast and active. Our journey back to wholeness, flourishing, and intimacy with God often begins with "weeping" and "supplications," a humble acknowledgment of our need, a turning from self-reliance, and a sincere turning to God in complete dependence. This verse assures us that when we come to Him with a contrite heart, He promises to lead us, not through desolate or perilous paths, but "by the rivers of waters," providing abundant refreshment, comfort, and sustenance for every step of our journey. He guarantees a "straight way," actively removing obstacles and ensuring we "shall not stumble," signifying His protective hand against spiritual pitfalls, moral compromise, and life's overwhelming difficulties. This passage calls us to cultivate a posture of humility, to trust implicitly in God's unfailing provision, and to rest in the profound assurance that our Heavenly Father is actively guiding us toward a place of security, abundance, and the fulfillment of His divine purposes in our lives.

Questions for Reflection

  • In what areas of your life do you feel a particular need for God's "straight way" and His protection from stumbling?
  • How does the imagery of "rivers of waters" speak to your current spiritual or emotional needs, and what sources of spiritual refreshment do you seek?
  • What does it mean for you personally to approach God with "weeping and supplications" in your prayers, acknowledging both sorrow and dependence?
  • How does understanding God as a "father" to you influence your trust, obedience, and overall dependence on Him in your daily walk?

FAQ

What does "Ephraim is my firstborn" signify in this context?

Answer: In Jeremiah 31:9, "Ephraim is my firstborn" is a powerful declaration of God's enduring love and special regard for the northern kingdom of Israel, represented by Ephraim. Historically, Ephraim was the dominant tribe of the northern kingdom, which had been exiled by Assyria long before Judah's Babylonian captivity. Calling Ephraim "my firstborn" (Hebrew: bᵉkôwr) does not imply chronological birth but rather a position of preeminence, special privilege, and inheritance. It signifies God's intention to restore Ephraim to a place of honor and favor within His covenant family, demonstrating His comprehensive and unconditional love for all His people, regardless of their past rebellion or perceived lost status. This echoes God's earlier designation of the entire nation of Israel as His "firstborn" in Exodus 4:22, highlighting a restoration of their original covenant status.

How does God's promise to "cause them to walk by the rivers of waters" apply to believers today?

Answer: While literally promising physical provision for the returning exiles, God's promise to "cause them to walk by the rivers of waters" carries profound spiritual significance for believers today. It symbolizes God's commitment to provide abundant spiritual refreshment, sustenance, and life-giving grace in our journey of faith. Just as physical water sustains life in a dry land, God provides for our spiritual needs, offering comfort, guidance, and strength through His Word, His Spirit, and His presence. This imagery assures us that even in life's wilderness experiences, God will lead us to sources of profound nourishment and renewal, ensuring we are sustained and do not falter. It speaks to the spiritual abundance available to those who walk in His way, echoing themes of living water found in the New Testament, such as Jesus's invitation for those who thirst to come to Him and drink, from whom "rivers of living water will flow" (John 7:37-38).

CHRIST-CENTERED FULFILLMENT

Jeremiah 31:9 finds its ultimate and most glorious fulfillment in Jesus Christ, the Messiah. The promise of God leading His people "in a straight way, wherein they shall not stumble" is perfectly embodied in Christ, who declares, "I am the way, the truth, and the life." He is the secure and unerring path to the Father, ensuring that those who follow Him will not stumble spiritually but will walk in righteousness and eternal life. The "rivers of waters" that provide sustenance and refreshment for the returning exiles find their spiritual reality in Jesus, who offers "living water" to all who thirst, promising that "Whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life" (John 4:14). Furthermore, God's declaration, "I am a father to Israel, and Ephraim is my firstborn," is fulfilled in Christ by the new covenant He inaugurated. Through faith in Him, believers from all nations, whether Jew or Gentile, are adopted into God's family, receiving the "Spirit of adoption as sons, by whom we cry, 'Abba! Father!'" (Romans 8:15). Christ Himself is the ultimate "firstborn" – "the firstborn over all creation" (Colossians 1:15) and "the firstborn among many brothers and sisters" (Romans 8:29), through whom all who believe become God's beloved children, heirs according to the promise. The weeping and supplications of the returning exiles foreshadow the repentance and humble faith that lead to salvation in Christ, where those who mourn over sin are blessed and comforted (Matthew 5:4). Thus, Jeremiah 31:9 points forward to the comprehensive spiritual restoration and secure relationship with God made possible only through Jesus Christ, the true Shepherd and Father 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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2 Corinthians 6:14-18AD 56
Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. [Jeremiah 31:9]
JeromeAD 420
Commentary on Jeremiah
(Verse 9) In their weeping they will come (or go); I will lead them in mercy, and bring them by the torrents of water in a straight path, and they will not stumble (or wander) in it. For I have become the father of Israel, and Ephraim is my firstborn. If we read according to the Hebrew, they will come in weeping: for this indicates Job (); we will say that sometimes, the weeping of excessive joy is a sign, according to that: I weep with joy. But according to the Seventy who said: 'He will go out in weeping, and I will lead them in mercy or consolation,' we understand that it is also said in the Psalms: 'They went forth weeping and cast their seeds, but they will come with joy, carrying their bundles' (Ps. 125:6-7). For they wept when they were led away captive, but they received great consolation when they were brought back by the mercy of the Lord. And the Lord brought them through the apostles and apostolic men, full of waters and of a most abundant river, on the straight path, namely the path of faith, not in the deceit of the Jews. And they will not stumble in it, he says, because the blind have ceased to be blind, to whom it was once said: If you were blind, you would not have sin. But now, because you say: we see, your sin remains. We can understand the straight path, and Christ, in which whoever walks will not stumble. I have become, he says, the father of Israel, who has been brought back, and Ephraim is my firstborn. For where sin once abounded, grace has superabounded. But Scripture testifies that Ephraim is a type of the people gathered from the nations. For he was the younger son of Joseph, and he took the birthright from Manasseh, who was by nature the firstborn (Gen. XLVIII); but in the mystery of the cross, with crossed hands, he stood at the left side of Jacob and received the blessing from his right hand. And he who had stood on the right, blessed with the left, was reduced to the second rank. And just as Jacob took the birthright from Esau, so Ephraim took the firstborn position from Manasseh. And the entire people of the ten tribes were called Ephraim, because Jeroboam the son of Nebat, from this tribe, was the first to obtain the kingdom in Samaria (Ibid., 27).
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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