Jeremiah 31:7 · Bible study
Jeremiah 31:7 Commentary: Prayer for a Promised Salvation
Hebrew · 10 what the commentators say
Meaning in one sentence
Why does God command prayer for salvation He has already promised? This verse shows the link between divine promise and human response.
Research Summary
- Meaning: A call to rejoice and pray for God's promised salvation, trusting in His word.
- Key words: remnant (שארית), save (ישע), gladness (שמחה), chief of nations (ראש הגוים)
- Main debate: Is the imperative 'save' a genuine petition or a celebratory proclamation?
- Theological theme: Divine sovereignty and human prayer in partnership.
- Best use: To teach that prayer is the appointed means to receive God's promises.
Translation Comparison
BSB Berean Standard Bible 2020
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!’
WEB World English Bible 2000
For Yahweh says, “Sing with gladness for Jacob, and shout for the chief of the nations. Publish, praise, and say, ‘Yahweh, save your people, the remnant of Israel!’
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
For thus saith Jehovah: Sing aloud [with] gladness for Jacob, and shout at the head of the nations; publish ye, praise ye, and say, Jehovah, save thy people, the remnant of Israel.
Douay-Rheims Douay-Rheims Bible 1899
For thus saith the Lord: Rejoice ye in the joy of Jacob, and neigh before the head of the Gentiles: shout ye, and sing, and say: Save, O Lord, thy people, the remnant of Israel.
Translations in other languages (10 available)
Porque así ha dicho Jehová: Regocijaos en Jacob con alegría, y dad voces de júbilo á la cabeza de gentes; haced oir, alabad, y decid: Oh Jehová, salva tu pueblo, el resto de Israel.
Porque assim diz o SENHOR: Cantai por Jacó com alegria, e jubilai por causa da principal de nações; anunciai, louvai, e dizei: Salva, SENHOR, o teu povo, o restante de Israel.
Car ainsi parle l’ Éternel:
Denn also spricht der HERR: Rufet über Jakob mit Freuden und jauchzet über das Haupt unter den Heiden; rufet laut, rühmet und sprecht: HERR, hilf deinem Volk, den übrigen in Israel!
Want zo zegt de HEERE: Roept luide over Jakob met vreugde, en juicht vanwege het hoofd der heidenen; doet het horen, lofzingt, en zegt: O HEERE! behoud Uw volk, het overblijfsel van Israel.
Poiché così parla l’Eterno: Levate canti di gioia per Giacobbe, date in gridi, per il capo delle nazioni; fate dire delle laudi, e dite: “O Eterno, salva il tuo popolo, il residuo d’Israele!”
Tak zaiste mówi Pan: Śpiewajcie Jakóbowi o rzeczach wesołych, a wykrzykajcie jawnie przed tymi narodami; wydawajcie głos, chwałę oddawajcie a mówcie: Panie! wybaw ostatek ludu twego Izraelskiego.
Ибо так говорит Господь: радостно пойте об Иакове и восклицайте пред главою народов: провозглашайте, славьте и говорите: "спаси, Господи, народ твой, остаток Израиля!"
耶和華 如此 說：你們當為雅各 歡樂 歌唱，因萬國 中為首的 歡呼。當傳揚 頌讚 說：耶和華啊，求你拯救 你的百姓 以色列 所 剩下的人。
For the Lord has said, Make a glad song for Jacob and give a cry on the top of the mountains: give the news, give praise, and say, The Lord has given salvation to his people, even to the rest of Israel.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 31:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jeremiah 31:7 calls God's people to a response of joy and petition grounded in the certainty of restoration. Calvin notes that the prophet exhorts the exiles to rejoice and shout for joy as a counter to their despair. Gill observes that the commands to praise and pray for salvation are addressed to both Israelites and Gentiles, with the prayer that the Lord would save His covenant people, the remnant according to election. The Cambridge Bible points out that the Septuagint and Targum read the verb as a prophetic perfect, 'The Lord hath saved his people', indicating that the event is so certain it can be declared as done. Barnes emphasizes that Israel is called the 'chief of the nations' because of God's electing favor. Matthew Henry summarizes: 'God here assures his people that he will again take them into a covenant relation to himself.' The petition is thus not born of doubt but of faith that fully embraces the promise as already accomplished in God's purpose.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Genuine petition: The immediate context (Jer. 31:8–9) describes a future gathering, which suggests the prayer is for that event. Commentators like Gill and Lange see this as God's appointed means for His people to participate in His plan.
- Prophetic declaration: The LXX and Targum read a perfect tense, implying the salvation is already accomplished in divine purpose. Calvin and the Cambridge Bible emphasize that the joy commanded reflects certainty, not uncertainty.
What is clear: Regardless of the textual variant, God is the sole source of salvation, and the people's appropriate response is joyful prayer that trusts His promise.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the petition | The call to prayer is grounded in God's certain promise of restoration. | Some read it as a genuine petition asking God to act (Lange, Gill, Matthew Henry); others as a celebratory proclamation using imperative to express certainty (Cambridge Bible, with reference to LXX and Targum). |
| Identity of 'chief of the nations' | The phrase points to Israel's special status among nations. | Some commentators take it as a straightforward reference to Israel (Barnes, Keil & Delitzsch); others, noting the parallel to 'Jacob,' argue it refers to Israel's preeminence as the firstborn (Clarke, Gill). A minority (Cambridge Bible) suggests a textual emendation to 'on the top of the mountains.' |
| Textual variant in the final clause | The Masoretic Text reads an imperative: 'save.' | The Septuagint and Targum read a perfect tense: 'The Lord has saved.' This difference shifts the clause from prayer to declaration. Most English translations follow the MT imperative, but the variant is acknowledged in footnotes. |
| Recipients of the commands | The primary addressees are God's people, Israel. | Some see the commands also directed to the nations (Gill, Barnes) who are called to rejoice for Jacob; Calvin reads the address to strangers as a way to shame Israel into faith. |
| Scope of the 'remnant' | The remnant refers to the faithful portion of God's people who survive judgment. | Historic Protestant interpretation (Gill) sees it as the elect remnant of grace; others view it as the literal survivors of exile who return to the land (Keil & Delitzsch). |
Historical & Cultural Context
Jeremiah 31:7 sits at the hinge of the prophet's 'Book of Consolation,' a collection of promises spoken to a people facing imminent exile. The opening verses of the chapter pour out God's everlasting love and His determination to rebuild the fortunes of both northern Israel (Jacob, Ephraim, Samaria) and southern Judah. In verse 7, the command to 'sing with gladness for Jacob' and 'shout for the chief of the nations' draws on Israel's ancient status as a nation set apart for God (Deuteronomy 28:13). The term 'chief of the nations' (first mentioned in Amos 6:1) refers not to Israel's military or economic strength but to its privileged election, a point Barnes and Keil & Delitzsch both stress.
The prayer itself, 'Yahweh, save your people, the remnant of Israel', echoes liturgical cries found in Psalms 28:9 and 14:7. The Hebrew word for 'remnant' (שארית) carries the weight of prophetic hope: those who survive judgment and constitute the faithful core of a restored people. By commanding this prayer, Jeremiah sets the exiles in motion before their deliverance arrives. As Lange remarks, 'The Lord has made known His gracious determination, and now exhorts them to approach Him with petitions for its actual execution.' This interweaving of divine sovereignty and human prayer reflects a consistent biblical pattern: God ordains the end, and He also appoints the means, including the praise and petitions of His people.
Textual Notes
The Hebrew Masoretic Text uses the imperative הוֹשַׁע ('save,' Hiphil imperative masculine singular) in the clause 'Yahweh, save your people.' The Septuagint (LXX) and Targum, however, read a perfect tense: 'The Lord has saved his people.' The Cambridge Bible notes this variant and suggests that if we adopt the perfect reading, it should be understood as a prophetic perfect, expressing the certainty of the future event. The imperative reading is retained in all modern English translations that rely on the MT, though the variant affects whether the clause is primarily petition or declaration. Among the commentaries supplied, only the Cambridge Bible and Lange discuss this textual issue; the others assume the imperative.
Reception History
Jeremiah 31:7 has been received across Christian traditions as a word of comfort and a call to prayerful hope. In the early church, the verse was often read messianically, seeing Israel's restoration as a type of the Church's future gathering. During exile and later diasporas, Jewish communities used this verse to pray for a national return. Among the Reformers, Calvin saw it as proof that God's promises do not make human response optional, the exiles must cry out. Baptist commentator Gill applied it to the conversion of the Jews and the joy of Gentile believers. In modern liturgical use, the verse appears in Advent and Lenten readings, where it expresses longing for final salvation. Its imperative 'save' continues to shape prayers of intercession for persecuted believers worldwide.
Preaching This Verse
Three-point outline
- The Commands to Rejoice (v. 7a): Four imperatives, 'sing with gladness,' 'shout,' 'publish,' 'praise', build a crescendo of joy. The source is not circumstances but God's faithful promise to restore.
- The Content of the Prayer (v. 7b): 'Yahweh, save your people, the remnant of Israel.' This is both a request and a confession: salvation belongs to the Lord alone.
- The Foundation of the Call (surrounding context): The promises in verses 3, 6, everlasting love, rebuilding, planting, make this prayer an act of faith, not uncertainty.
Five-point outline
- Sing for Jacob: Joy flows from remembering God's covenant with the patriarchs.
- Shout for the Chief of Nations: Israel's identity as God's firstborn calls forth celebration.
- Publish and Praise: The response must be public and audible, not inward alone.
- Pray for Salvation: The verb 'save' (Hiphil imperative of ישע) is a direct appeal to God as the only deliverer.
- Identify with the Remnant: The same remnant that suffers judgment now embodies the hope of restoration.
Illustration hooks
- An engagement ring is given before the wedding day; the couple thanks God for the future marriage while still waiting for the ceremony. Likewise, the prayer of verse 7 thanks God for a deliverance not yet seen.
- A medical diagnosis of full recovery is given, yet the patient takes medication every day. God's promise does not remove the means He instituted, including prayer.
- Farmers prepare the soil and plant seeds in spring, even though harvest is months away. Their work is an act of trust in the coming abundance.
Questions your congregation is asking
- If God has already decided to save, why do I need to pray about it?
- Does my prayer actually change anything, or is it just for my benefit?
- What does it mean that I am part of a 'remnant'? How does that shape my identity?
Leading a Discussion
Jeremiah 31:7 wraps together praise and petition. God has spoken a promise of restoration, yet He commands His people to cry out for that same restoration. In your group, start by reading the promise-filled verses that lead into this command (Jeremiah 31:1, 6). Then turn to verse 7 and notice the sudden shift from God speaking about Israel to Israel being told to speak to God. The dynamic is striking: God's word does not replace prayer; it fuels it.
Discussion questions
- Look at the verbs in verse 7: 'sing,' 'shout,' 'publish,' 'praise,' 'say.' Why do you think God uses such strong, public language?
- The prayer is 'Yahweh, save your people, the remnant of Israel.' Who is meant by 'your people' and the 'remnant'? How does that shape how we pray for our own church community?
- What is the relationship between God's promise in verses 3, 6 and the command to pray in verse 7? Does one logically follow the other?
- Some translations (like the Septuagint) read 'The Lord has saved his people' as a statement of fact. How does that reading change the feel of the verse? Which reading do you find more compelling and why?
- If God had already determined to restore Israel, why would He tell them to pray for that restoration? What does this tell us about the purpose of prayer in the Christian life?
- The verse calls for 'gladness' for Jacob and a 'shout for the chief of the nations.' What kinds of things in our own lives and church call for that same joyful, public celebration even before we see the full answer?
- How can we 'publish' and 'praise' God for a future salvation, whether personal or corporate, while still waiting for it with patience?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 28:13 | Yahweh will make you the head, and not the tail. You will be above only, and you will not be beneath, if you listen to the commandments of Yahweh your God which I command you today, to observe and to do, |
| Deuteronomy 32:43 | Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people. |
| Psalms 14:7 | Oh that the salvation of Israel would come out of Zion! When Yahweh restores the fortunes of his people, then Jacob shall rejoice, and Israel shall be glad. |
| Psalms 28:9 | Save your people, and bless your inheritance. Be their shepherd also, and bear them up forever. |
| Psalms 67:1 | For the Chief Musician. With stringed instruments. A Psalm. A song. May God be merciful to us, bless us, and cause his face to shine on us. Selah. |
| Psalms 69:35 | For God will save Zion, and build the cities of Judah. They shall settle there, and own it. |
| Psalms 96:1 | Sing to Yahweh a new song! Sing to Yahweh, all the earth. |
| Psalms 96:3 | Declare his glory among the nations, his marvelous works among all the peoples. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets the call for God to save his people as either a plea from the Jewish community on behalf of their fellow Israelites or a praise for the remnant that has already been saved. He draws a distinction between those who intercede and the brethren they pray for.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the word "among" might instead mean "because of," linking Israel's restoration to its ancient status as the chief of nations. God calls all peoples to rejoice, for the remnant of Israel is about to be returned to that original place of honor.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that this prophecy of redemption was given precisely when Israel's destruction was imminent, meant to comfort those already as good as dead. He notes the call for even foreign nations to rejoice over Jacob's restoration, shaming the Jews into embracing a promise they were slow to believe.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes a crucial textual variant in the people’s cry
Geneva Bible Notes Reformed 1599
The Geneva note
Gill's Exposition of the Bible Baptist 1748
Gill highlights an interpretive debate about who is called to sing: Gentiles rejoicing over the conversion of the Jews, or the Jews themselves. He then stresses the public, open shout among the nations and the direction to pray for the remnant of Israel to be saved.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that prayer does not move God to grant our wishes; rather, when God has already determined to give something, He prompts His people to ask for it. The commentator also stresses that Israel is called the chief of nations not by material wealth but by God's electing favor alone.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that calling Ephraim God's firstborn does not give the ten tribes preference over Judah. The title simply affirms that Ephraim, long considered lost, will receive full participation in the Messianic salvation. For them, the fatherhood language reflects God's paternal care and election, not the inner witness of the Spirit.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees the key point in the timing: God renews His covenant claim to all Israel's families at the very moment His anger is unleashed on the wicked. This shows that judgment and mercy run on parallel tracks, and that God's people are never lost from His sight even in dark times.