God promises a joyful reunion for His exiled people, restoring them from distant lands and guiding them back to Himself with compassion and power.
In Jeremiah 31:7-9, the prophet Jeremiah shares a divine command for God’s people to respond to the LORD with celebration and prayer. He begins with the resounding call saying, For thus says the LORD,"Singaloud with gladness for Jacob, and shout among the chief of the nations; proclaim, give praise and say, 'O LORD, save Your people, the remnant of Israel'" (v. 7). This summons invites the faithful to lift their voices on behalf of Jacob—also known as Israel, whose name was changed after he wrestled with God in the early second millennium BC. By including the whole nation and the remnant within that nation, the verse highlights that no one is excluded from God’s saving work, and that genuine worship involves both heartfelt praise and earnest petition. Jeremiah’s ministry took place between approximately 627 BC and 586 BC, a tumultuous period that included the final days of the kingdom of Judah before the Babylonian exile, and this imperative to singand shout with joy would have imparted hope to those living under threat of conquest.
Embracing the interplay of praise and deliverance, this verse communicates that God’s people should praise Him not only for what He has done, but also in anticipation of what He will do. The instruction to say'O LORD, save Your people' (v. 7) underscores their dependence on God’s redeeming power. Elsewhere in Scripture, we see this same connection between praise and salvation, ultimately fulfilled in Jesus Christ, who invites all to call upon His name (Romans 10:13). Jeremiah is urging the faithful to believe that God’s rescue is a reality that can be trusted, stirring confidence and worship among those who face the strain of exile or hardship.
The prophetnext reveals God’s promise to regather the nation: "Behold, I am bringing them from the north country, and I will gather them from the remote parts of the earth, among them the blind and the lame, the woman with child and she who is in labor with child, together; a great company, they will return here" (v. 8). Historically, the north country can be taken to mean lands like Babylon and Assyria—regions that lay to the northeast of Israel and Judah—showing the breadth of God’s plan to restore His people from captivity. This includes every sort of person, even those deemed most vulnerable like the blind and the lame (v. 8), as well as pregnant women, ensuring that no one is left behind or deemed unworthy of redemption.
The comprehensive nature of God’s gathering reveals His compassionate intent toward humanity. Far from a selective rescue, this act demonstrates God’s unwavering commitment to every individual. Similar to how Jesus would later reach out to the marginalized (Matthew 9:27-30), Jeremiah 31:8 conveys the idea that God meets His people in their frailty. By stating that a great companywill come, Jeremiah instills hope—no remnant will be too scattered or desperate that they fall outside of God’s restoring hand.
Jeremiah 31:9 then asserts God’s tender guidance as the peoplereturn: "With weeping they will come, and by supplication I will lead them; I will make them walk by streams of waters, on a straight path in which they will not stumble; for I am a father to Israel, and Ephraim is My firstborn" (v. 9). This emotional depiction, where tears of contrition and longing pave the way for God’s leading, conveys a divine father’s mercy extended to His children. Ephraim, a term often used to refer to the Northern Kingdom of Israel, is here portrayed as God’s firstborn, indicating a status of favor and belonging. The mention of streams of water and a straight path recalls God’s gentle provision and guidance in the wilderness, evoking images similar to Psalm 23, where God leads His sheep beside still waters.
By highlighting the familial bond—"I am a father to Israel" (v. 9)—the passage reassures God’s people that they are more than subjects of a distant deity: they are beloved children, carried and nurtured by a caring Father. This paternal image foreshadows the New Testament’s depiction of God’s people being brought near through Christ, who calls His followers brothers and sisters (Matthew 12:50). All these details communicate a scene of comforting restoration, in which wandering exiles find a homeward path guided by the steadfast hand of a loving Father.
Jeremiah 31:7-9
7 For thus says the LORD,
“Sing aloud with gladness for Jacob,
And shout among the chief of the nations;
Proclaim, give praise and say,
‘O LORD, save Your people,
The remnant of Israel.'
8 “Behold, I am bringing them from the north country,
And I will gather them from the remote parts of the earth,
Among them the blind and the lame,
The woman with child and she who is in labor with child, together;
A great company, they will return here.
9 “With weeping they will come,
And by supplication I will lead them;
I will make them walk by streams of waters,
On a straight path in which they will not stumble;
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Jeremiah 31:7-9 meaning
In Jeremiah 31:7-9, the prophet Jeremiah shares a divine command for God’s people to respond to the LORD with celebration and prayer. He begins with the resounding call saying, For thus says the LORD, "Sing aloud with gladness for Jacob, and shout among the chief of the nations; proclaim, give praise and say, 'O LORD, save Your people, the remnant of Israel'" (v. 7). This summons invites the faithful to lift their voices on behalf of Jacob—also known as Israel, whose name was changed after he wrestled with God in the early second millennium BC. By including the whole nation and the remnant within that nation, the verse highlights that no one is excluded from God’s saving work, and that genuine worship involves both heartfelt praise and earnest petition. Jeremiah’s ministry took place between approximately 627 BC and 586 BC, a tumultuous period that included the final days of the kingdom of Judah before the Babylonian exile, and this imperative to sing and shout with joy would have imparted hope to those living under threat of conquest.
Embracing the interplay of praise and deliverance, this verse communicates that God’s people should praise Him not only for what He has done, but also in anticipation of what He will do. The instruction to say 'O LORD, save Your people' (v. 7) underscores their dependence on God’s redeeming power. Elsewhere in Scripture, we see this same connection between praise and salvation, ultimately fulfilled in Jesus Christ, who invites all to call upon His name (Romans 10:13). Jeremiah is urging the faithful to believe that God’s rescue is a reality that can be trusted, stirring confidence and worship among those who face the strain of exile or hardship.
The prophet next reveals God’s promise to regather the nation: "Behold, I am bringing them from the north country, and I will gather them from the remote parts of the earth, among them the blind and the lame, the woman with child and she who is in labor with child, together; a great company, they will return here" (v. 8). Historically, the north country can be taken to mean lands like Babylon and Assyria—regions that lay to the northeast of Israel and Judah—showing the breadth of God’s plan to restore His people from captivity. This includes every sort of person, even those deemed most vulnerable like the blind and the lame (v. 8), as well as pregnant women, ensuring that no one is left behind or deemed unworthy of redemption.
The comprehensive nature of God’s gathering reveals His compassionate intent toward humanity. Far from a selective rescue, this act demonstrates God’s unwavering commitment to every individual. Similar to how Jesus would later reach out to the marginalized (Matthew 9:27-30), Jeremiah 31:8 conveys the idea that God meets His people in their frailty. By stating that a great company will come, Jeremiah instills hope—no remnant will be too scattered or desperate that they fall outside of God’s restoring hand.
Jeremiah 31:9 then asserts God’s tender guidance as the people return: "With weeping they will come, and by supplication I will lead them; I will make them walk by streams of waters, on a straight path in which they will not stumble; for I am a father to Israel, and Ephraim is My firstborn" (v. 9). This emotional depiction, where tears of contrition and longing pave the way for God’s leading, conveys a divine father’s mercy extended to His children. Ephraim, a term often used to refer to the Northern Kingdom of Israel, is here portrayed as God’s firstborn, indicating a status of favor and belonging. The mention of streams of water and a straight path recalls God’s gentle provision and guidance in the wilderness, evoking images similar to Psalm 23, where God leads His sheep beside still waters.
By highlighting the familial bond—"I am a father to Israel" (v. 9)—the passage reassures God’s people that they are more than subjects of a distant deity: they are beloved children, carried and nurtured by a caring Father. This paternal image foreshadows the New Testament’s depiction of God’s people being brought near through Christ, who calls His followers brothers and sisters (Matthew 12:50). All these details communicate a scene of comforting restoration, in which wandering exiles find a homeward path guided by the steadfast hand of a loving Father.