Commentaries on the rest of the Bible (~45 volumes)

We compared yesterday the two verses in which God promises that he would yet be a God to his people. We stated what this promise means. But the latter verse specifies the time, in order that the Israelites might wait for and expect this favor, though not as yet evident: hence it is said, At that time. He afterwards adds, I will be a God to all the families of Israel, and for this reason, because they had been so dispersed, that they did not appear as one people, and were like different nations. Here, then, a promise is made that the people would be collected together, so that they might be united, and become one body, as they were before their dispersion. It follows, —

23. Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.

23. Ecce tempestas (sed subaudienda est nota similitudinis k, sicut tempestas) Jehovae furor (vel, iracundia) egredietur, tempestas sese involvens, super caput impiorum residebit.

The Prophet seems to speak abruptly; for nothing could be more delightful than the promise that God gives, that he would be a Father to the people; but he immediately adds, that there would arise an involving whirlwind, which would abide on the head of the wicked. These things, at the first view, seem not to harmonize. But the latter sentence may be applied to the heathens, or to any of the enemies of the Church; for whenever God appears as the Savior of his people, his vengeance goes forth, and is poured on the wicked. Hence such declarations as the following often occur,

"The day of my vengeance is nigh, and the year of my visitation." (Isaiah 63:4)

Isaiah joins both, the favor of God and his vengeance: and this is often done by the other Prophets, in order that we may see that God's mercy cannot be clearly and distinctly perceived towards the faithful, except when his judgment on the other hand be made conspicuous as to the wicked. So this passage may be explained. But we may well thus connect the words of the Prophet, — that he kindly endeavored to allure the people by offering them God's favor; but that having seen that it would be despised, as we stated yesterday, by the greater part of them, he now seasonably threatens them, that if they refused the favor offered them, such ingratitude could not be borne by God. And this is a mode of teaching common in Scripture. For God on his part thus manifests his kindness so as to stimulate men; but as he sees them not only slothful and tardy, but also wicked and ungrateful, he declares that they shall not be unpunished if they despise his favor. The former truth then well agrees with what the Prophet now says, — that the wrath of God would arise like a tempestuous storm.

He afterwards adds, a whirling or involving tempest, properly, a tempest gathering itself. The verb is gvr gur, in a reduplicate form and in Hithpael. A similar sentence is found in Jeremiah 23:19; but there the Prophet used another word as required by the subject.¹ Some render it "falling," for gvr, gur, means to fall; and this meaning is suitable, "a falling storm," that is, impetuously descending, so as to abide on the head of the wicked. But the former sense has been more generally taken, and I am disposed to embrace it; for it tends to shake men with terror, when the storm is said to be like a whirlwind, for it turns and twists around, so that it cannot be avoided. The meaning then is, that God's vengeance would be fatal to all the wicked. But we may take the wicked, rsym reshoim, for the despisers of God, though boasting of his name, as well as for aliens: but I am inclined to include both, even domestic and foreign enemies of God; as though the Prophet had said, that no remedy remained, except they fled to the mercy of God. It afterwards follows, —

24. The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.

24. Non revertetur (vertunt) furor irae Jehovae, donec exequatur ipsum, et donec surgere faciat (attollat, vel, stabiliat) cogitationes cordis sui: in extremo dierum intelligatis in hac re.

He confirms the last sentence, and compares the wrath or the vengeance of God to a messenger or a minister, who is sent to carry a message, or to perform what has been commanded him. Of God's word, that is, of his threatenings as well as of his promises, Isaiah speaks thus,

"My word shall not return to me void." (Isaiah 55:11)

The meaning is, that whatever God promises or threatens, is never without its effect. But they wrongly understand the passage who say that the word of God returns not void, because it brings forth fruit; for he speaks of the effect of the word, whether for salvation or for perdition. So now also God declares that his vengeance, when gone forth, shall not return until it fulfils what has been commanded.

He then adds, and until he shall have confirmed, etc.; for so the verb hqymv ekimu, properly means: until God then shall have confirmed or established the thoughts of his heart The thoughts of his heart he calls the decrees or purposes of God; but it is a mode of speaking taken from men, and therefore metaphorical; for it is not consistent with what God is, either to think or to deliberate. But, as to the subject itself, there is nothing ambiguous; for the Prophet means, that when God sends forth his vengeance, all the wicked must perish, for so has God decreed, and his purposes can never be frustrated. Then he shews that God's vengeance will be accomplished, because God has so determined. For God does not dissemble when he promises salvation to men, or denounces on them the punishment which they have deserved; but he executes the decrees or purposes of his heart.²

Then the Prophet here condemns the stupidity of all those who thought that they could escape, though they had often heard that their guilt was so great that they must at last be visited with judgment. Though they had often heard this, yet they were deaf to all warnings; and it was for this reason that the Prophet spoke of the thoughts of God's heart.

At last he adds, At the extremity of days ye shall understand this This may be applied to the faithful no less than to the wicked. For though the faithful embraced God's promises, and relied on them, yet, as they had to contend constantly with the heaviest trials, it was necessary to stimulate and animate them to patience. It might then be suitably said to them, "Ye shall understand this in the last days;" it being a kind of exhortation, as though he had said, "Ye indeed think the wicked happy, because God does not immediately punish them, because his vengeance does not instantly break forth in thunders against them; but patiently bear your miseries, and ye shall at length find that their destruction has not been in vain predicted; and ye shall also receive a reward for your faith and patience, if ye continue resigned to the last." But the sentence may also be suitably applied to the wicked, because they were wont to form their judgment according to the present aspect of things. Hence the Prophet exposes the false opinion by which they deceived themselves, and says, that too late they would understand what they were then unwilling to perceive.

If then we explain this sentence of the children of God, it is an exhortation to bear patiently their evils until God appeared as their defender: but if we apply it to the unbelieving, it is a derision of their insensibility, because they regarded as fables all threatenings; but the Prophet exclaims, "Ye shall at last become wise, but it will be too late." Even experience becomes a teacher when there is no more opportunity to repent.

1. At the same time, saith the LORD, will I be the God of all the families of Israel, and they shall be my people.

1. In tempore illo, dicit Jehova, ero in Deum cunctis cognationibus Israel; et ipsi mihi in populum.

2. Thus saith the LORD, The people which were left of the sword found grace in the wilderness; even Israel, when I went to cause him to rest.

2. Sic dicit Jehova, Invenit gratiam in deserto populus qui evaserant a gladio, proficiscendo donec quietem daret ipsi Israeli (vel profectus est Israel, donec se ad quietem conferret)

I omit here any remarks on the first verse; for it was explained in connection, with the 22d verse of the last chapter (Jeremiah 30:22). The verb hlvk eluk, in the second verse, is in the infinitive mood, but it is to be taken as a preterite, and in this interpreters agree. But some apply it to God, that he is a leader to his people, until he brings them to rest; and as the verb, lhrgyv, laeregiou, to rest him, so to speak, is in Hiphil, it seems that this ought to be ascribed to God. But we may take the words more simply, "until he betakes himself to rest;" added afterwards is the word "Israel;" and thus we may render the pronoun "himself," and not "him," — until then he betook himself to rest³

Let us now come to the truth which the Prophet handles: he reminds the people, no doubt, of the ancient benefits of God, in order that the miserable exiles might entertain hope, and not doubt but that God would be their deliverer, though they were drowned, as it were, in Chaldea, and overwhelmed with a deluge of evils. This is the reason why he mentions the desert, and why Jeremiah also adds, that they who were then preserved had escaped from the sword For the people, though they dwelt in a pleasant and fertile country, were in a manner in a desert, when compared with their own country. As then the Israelites had been driven far away into foreign lands, all the regions where they then inhabited are compared to a desert. A similar mode of speaking is adopted by Isaiah when he says,

"A voice crying in the desert, Prepare ye the way of Jehovah, make straight paths in the wilderness." (Isaiah 40:3)

What did he understand then by desert? even the most fertile regions, Chaldea, Assyria, and other neighboring countries. But with regard to the people, he thus calls these countries, because their exile was always sorrowful and miserable. So then in this place the Prophet, in order to animate the exiles with hope, says, that though they had been sent away to unknown regions, yet distance, or anything else which might seem opposed to their liberation, could not prevent God to restore them; for he formerly liberated their fathers when they were in Egypt.; Now as the Jews might again object and say, that they were few in number, and also that they were ever exposed to the sword, as they dwelt among conquerors the most cruel, he says, that their fathers were not preserved otherwise than by a miracle; they had been snatched, as it were, from the midst of death.

We now perceive the design of the Prophet; and we may include in a few words the substance of what he says, — That there was no reason to fear, that God would not, in due time, deliver his people; for it was well known, that when he became formerly the liberator of his people, his power was rendered illustrious in various ways, nay, that it was inconceivably great, since for forty years he nourished his people in the desert, and also that their coming out was as though the dead arose from their graves, for the Egyptians might have easily killed the whole people; so that they were taken as it were from death, when they were led into the land which had been promised to Abraham. There was therefore no doubt but that God would again, in a wonderful way, deliver them, and manifest the same power in liberating them as was formerly exhibited towards their fathers.

A profitable doctrine may hence be gathered: Whenever despair presents itself to our eyes, or whenever our miseries tempt us to despair, let the benefits of God come to our minds, not only those which we ourselves have experienced, but also those which he has in all ages conferred on his Church, according to what David also says, who had this one consolation in his grief, when pressed down with extreme evils and almost overwhelmed with despair,

"I remember the days of old." (Psalm 143:5)

So that he not only called to mind the benefits of God which he himself had experienced, but also what he had heard of from his fathers, and what he had read of in the books of Moses. In the same manner the Prophet here reminds us of God's benefits, when we seem to be forsaken by him; for this one thought is capable of alleviating and comforting us. This is the import of the whole. It now follows —

3. The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee.

3. Ab antiquo Jehova apparuit mihi; atqui dilectione perpetua dilexi re; ideo protraham (vel, protraxi, vel, extendi) ad to clementiam.

The last part is commonly rendered, "I have therefore drawn thee in mercy;" but the sense is frigid and unsuitable. I therefore doubt not but that he, on the contrary, means, that the mercy of God would not be evanescent, but would follow the people from year to year in all ages. At the beginning of the verse the Prophet introduces the Jews as making a clamor, as the unbelieving are wont to do, who, while they reject the favor of God, yet wish to appear to do so with some reason. Then, in the first place, is narrated the blasphemy of the people. These impious and diabolical words were no doubt everywhere heard at that time, "He! God has appeared to us, but it was a long while ago:" as profane men say at this day, when we bring forward examples of God's favor from the Law or from the Prophets, or from the Gospel, He! c'est du temps jadis. Thus, they facetiously deride whatever God has at any time testified in his word, as though it were obsolete, because it is ancient. It is the same when we announce any terrors according to ancient examples, "He! it happened formerly, but a long time ago." They then always return to that impious common saying, Le temps jadis. And the same thing Jeremiah meant to express here, At a remote time Jehovah appeared to us; that is, "Thou indeed speakest in high terms of the redemption by which the fathers were liberated, but what is that to us? why dost not thou rather shew us plainly what God intends to do? and why dost thou not bring forward some ground for present joy? why dost thou not really prove that God is propitious to us? but thou speakest of the ancient deliverance, while that narrative is now as it were obsolete."

We hence see, that men have been always from the beginning ungrateful to God; for as far as they could, they buried the kind acts of God; nor by this only was their impiety discovered, but because they treated with scorn all ancient histories, which have yet been preserved for us, in order that our salvation might be promoted.

"Whatsoever is written," says Paul, "has been written for our instruction, that through the patience and the consolation of the Scripture we might have hope." (Romans 15:4)

He there shews that we are to learn patience from the examples contained in the Scripture, and that we have there a ground for strong consolation, so that we may cherish hope until God delivers us from all miseries. But what say the profane?" He, thou tellest us what has been written, but this is remote from us, and through length of time has vanished away: what is antiquity to us?" But though the Jews used this sacrilegious language, let us yet learn to embrace whatever is set before us in Scripture, while God invites us to hope for mercy, and at the same time exhorts us to patience; nor let this blasphemy ever fall from our mouths; nay, let not this thought ever creep into our hearts, "God appeared a long while ago." Let us then abominate the ingratitude of those who would have God to be always present, and yet pay no regard to his ancient benefits.

Hence the Prophet answers, But, etc.: the copulative v is here an adversative, as though he had said, Nay, or Yea, for it may also be taken for gm, gam, "Yea, I have loved thee with perpetual love." Then God answers the ungodly, and shews, that he having become once the liberator of his people, did not undertake this office through a momentary impulse, but because he had so promised to Abraham, and had adopted the people. Since then God's covenant was perpetual, he thus refutes here the impious calumny, that God acted bountifully only for a moment towards his people, and had regard only once for their miseries, so as to help them. Yea, he says, I have loved thee with perpetual love God then here shews, that the redemption, by which he had exhibited a remarkable proof of his mercy, was founded on the gratuitous adoption which was not for one year, but perpetual in its duration. We thus see that he reproves the detestable blasphemy of the people, and intimates that adoption was the cause of their redemption.

And this passage ought to be carefully noticed: for these false imaginations come immediately to our minds, when we read or hear how God had in various ways and degrees been merciful towards his people, "He! that happened formerly, but we know not whether God's purpose remains the same; he, indeed, conferred this favor on his ancient people, but we know not whether the same can or will be extended to us." Thus the devil, by his craft, suggests to us these false imaginations, which impede the flow of God's favor, that it may not come to us. So the grace of God is stopped in its course, when we thus separate ourselves from the fathers, and from all his servants towards whom he has been so merciful. It is, therefore, a doctrine especially useful, when the Prophet shews, that whatever blessings God has at any time conferred on his ancient people, they ought to be ascribed to his gratuitous covenant, and that that covenant is eternal: and hence there is no doubt but that God is at this day prepared to secure the salvation of all the godly; for he remains ever the same, and never changes; and he would also have his fidelity and constancy to shine forth in the covenant which he has made with his Church. Since, then, the covenant of God is inviolable and cannot fail, even were heaven and earth brought into confusion, we ought to feel assured that God will ever be a deliverer to us: how so? because his covenant remains the same; and, therefore, his power to deliver us will remain the same. This is the use we ought to make of this clause.

A confirmation afterwards follows, Therefore have I prolonged towards thee my mercy I have already said, that this clause is otherwise rendered and explained. But nothing can be more diluted when we read thus, "I have drawn thee in mercy." What has this to do with the perpetuity or the continued course and progress of love? But the other meaning is very suitable, that God would prolong his mercy to Israel. There is understood only one letter, but this does not interfere with the sense; and such forms of speech are elsewhere often found, he then says, that as he had embraced Israel with perpetual love, he had, therefore, drawn out or extended his mercy; for from the time he delivered his people from the tyranny of Pharaoh, and fed them forty years in the desert, he had bestowed on them many benefits. For with what victories favored he them? and then how often had he pitied them? God then ceased not from continuing his mercy to them from the time he had stretched forth his hand to them. And according to this view it is very appropriately said, that he had prolonged his mercy; for not only for one day or one year did he shew himself propitious to the Israelites, but he had exhibited himself the same for four hundred, five hundred, six hundred years. And thus also is best confuted that impiety and blasphemy of the people, that God had formerly appeared to them; "Nay," he says, "except thou suppressest most wickedly my benefits, thou must perceive that the benefits I conferred on thy fathers have been long extended to thee, and have been perpetual and manifold."⁴

We now perceive the real meaning of the Prophet. Were any to prefer turning the preterite to the future, I would not object, "Therefore will I prolong (or extend) towards thee my mercy." This sense would be suitable. But when the words are taken as they are, we see why the Prophet adds, that God's mercy had been prolonged, that is, that he might condemn the ingratitude of the Jews, because they did not rightly consider the benefits which had been bestowed on them for so many ages. It follows —

4. Again I will build thee, and thou shalt be built, O virgin of Israel: thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry.

4. Adhuc aedificabo to, et aedificaberis, puella Israel: adhuc ornaberis tympanis tuis, et exibis in choros ludentium.

Jeremiah, in this verse, proceeds with the same subject, — that though there would be the long time of seventy years, yet God would become the liberator of his Church. Length of time might have extinguished the faith of the people, as it is too commonly the case: for when nothing appears to us but the naked word, and when God repeats the same promises from day to day, we think it of no moment; and then when some evil has been prevailing, we think that all ways have been already closed up, so that God cannot bring a remedy; we thus measure his power by our own standard: and as he comes late to help us, because he suffers men to be long afflicted with disease or other evils, so we imagine that God will never come, when he suspends and delays his favor longer than we wish.

Hence the Prophet says here, I will yet build thee, and built shalt thou be, virgin of Israel; and then, thou shalt yet be adorned with thy tabrets Joy is here set in opposition to the grief with which the people were to be oppressed in exile, and in part had been already oppressed, for many had been driven into exile. But Jeremiah expresses their joy and gladness by a figurative mode of speaking, by tabrets and dances of those who play For when the Prophets announce the vengeance of God, they are wont to say, "cease shall all joy among you; ye shall not play any more with the harp or with musical instruments." So also in this place Jeremiah says, that they would return to the tabrets and dances, when God restored them to their own country. We ought not at the same time to turn this testimony of the Prophet to excuse profane lasciviousness, by which profane men pervert the benefits of God, for they preserve no moderation in their joy, but abandon themselves, and thus become wanton against God. And it is the tendency of all dances and sounds of tabrets, to besot profane men. The Prophet then did not intend to allow this sort of licentiousness to the people: for we must ever bear in mind what he said yesterday, that the voice of praise would go forth with joy. By tabrets and dances, he then means holy joy, connected with praises to God, and with the sacrifice of thanksgiving.⁵ It afterwards follows —

5. Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat them as common things.

5. Adhuc plantabis rites in montibus Samariae: plantabunt plantatores (hoc est, plantabunt vinitores) et profanabunt (id est, conferent ad usum communem)

The verb chll, chelal, means to profane, but it means also to apply to common use. The expression is taken from the Law; for it was not lawful to eat of the fruit of the vine until after the fourth year; for its uncircumcision as it were remained in the vine, so that its fruit was unclean. Then its first-fruits were offered to God; afterwards every one enjoyed his vintage. (Leviticus 19:23-25) But at the same time Jeremiah had respect to the curses which we read of elsewhere,

"Thou shalt plant a vineyard, and others shall eat its fruit." (Deuteronomy 28:30)

What did he then mean by these words? even that the country would, for a time, be so deserted, that there would be no vines on the richest and the most fertile mountains. The mountains of Samaria were rich in vines; and when vines on these were cut down, there was a dreadful desolation. When, therefore, the Prophet says, they shall yet plant a vineyard, he intimates that the land would be desolate for a time; so also when he says, I will yet build thee, he reminds the Jews, that they were to bear with resignation the judgment of God, while they could see nothing but desolation through the whole land.

This, then, is what the word yet intimates: but when he promised that there would be vines again on the mountains of Samaria, he adds, that they who planted them would enjoy the fruit. Here, then, is an additional blessing: it would have availed them nothing to plant or set vines, except this blessing of God was added; for it is a very grievous thing to be deprived of a possession which we have cultivated, and on which we have spent much labor. He then who has diligently planted vines, and he who has cultivated his land, if driven into exile, feels deeply wounded in his mind, when he sees that his vines and his land are in the possession of strangers. Hence the Prophet here intimates that God's favor would be certain, because he would not only give leisure to the Jews, when they returned, to plant vines, but would also cause them to enjoy the fruit in peace and quietness. They shall then profane,⁶ that is, apply to their own use, in the fifth year, the fruit produced by the vines, as though he had said, "They shall dwell, without disturbance, in their own inheritance, when once they shall have returned to it."

Grant, Almighty God, that as thou hast once testified that thou art to us a Father through thine only-begotten Son, we may not only taste of that promise, but be also wholly satisfied with it, and remain in it constantly, until having gone through all evils, we may at length attain to the full manifestation of it, when thou gatherest us into that blessed rest, which is the fruit of thy eternal adoption, through the same Christ Jesus our Lord. — Amen.

6. For there shall be a day, that the watchmen upon the mount Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD our God.

6. Quia erit dies, quo clamabunt (sed subaudiendum est relativum) custodes in monte Ephraim, Surgite et ascendamus Sion ad Jehovam Deum nostrum.

The Prophet here amplifies the kindness of God, because he would not only restore the tribe of Judah, but also the ten tribes, who had previously been led into exile. He then promises here a full and complete restoration of the Church. The Prophets do not always speak in the same manner of the liberation of the people; sometimes they confine what they say to the tribe of Judah, as though the rest were in a hopeless state, but often they extend their prophecies to the whole body of the people. So in this place Jeremiah includes, together with the tribe of Judah, the ten tribes, and the half tribe of Benjamin, for some of the tribe of Benjamin had remained and had never revolted from the family of David. But they usually call the kingdom of Israel the ten tribes, and denote the kingdom of Judah by the name of that one tribe: thus the tribe of Benjamin, divided into two parts, is not mentioned.

The meaning, then, of the Prophet is, that when God redeemed his people, not only Judah would return, but also the Israelites, of whom there was hardly a hope, because they had been in exile for a long time; and as they had rejected the pure and legitimate worship of God, they might have been thought to have been excluded from the Church, for by their own perfidy they had shut out themselves, so that they were unworthy of so honorable a distinction. So the Prophet here declares that God's favor would surpass the wickedness and perverseness of the people of Israel.

Hence he says that the day would come in which watch-men would cry on the mountain of Ephraim, etc. By Ephraim, as it is well known, are often to be understood the ten tribes, and that on account of Jeroboam, who first reigned over them. But we ought ever to remember, that under one tribe, in this case, are included all the ten tribes. When, therefore, the Prophet speaks of watchmen on Mount Ephraim, he means all the watchmen, placed on their watchtowers, through the whole kingdom of Israel. But the contrast ought to be noticed, for Jeroboam had closed up every passage by which the Israelites might ascend to Jerusalem; for he feared lest they should there hear of God's covenant which he had made with David and his posterity. He was in at ease with himself, because he had obtained the kingdom by sinister means. God had, indeed, by his Prophet commanded him to be anointed a king; but it does not hence follow, that as to himself he had obtained the kingdom justly. It is true that God intended to punish Rehoboam and also the people; but he who had been the author of the revolt was perfidious in seeking to establish a kingdom for his posterity; he forbade any one to ascend to Jerusalem, and therefore he built altars in Dan and Bethel. (1 Kings 12:29-31) On this account the Prophet Hosea complains that they besieged the ways like thieves, and that many who ascended to Jerusalem to offer sacrifices to God were slain; and some were plundered and sent home. (Hosea 6:9) The contrast then is worthy of being noticed, when the Prophet says,

"Yet cry shall watchmen on Mount Ephraim, Arise, let us ascend to Zion to our God."

For though in appearance they forsook only the posterity of David, they yet at the same time renounced the true and pure worship of God; and the religion which they followed under Jeroboam was spurious; for they ought to have offered sacrifices to God only in one place, for it is often found in the Law,

"Thou shalt come to the place which the Lord thy God shall choose." (Deuteronomy 12:26)

But they having despised the place which God had appointed for himself, built altars elsewhere. Then their worship was nothing but superstition; and though they multiplied sacrifices, they did nothing but provoke God's wrath; for it is not lawful for us to devise anything beyond what is prescribed in the Law.

The Prophet therefore says, Cry shall watchmen, Arise, let us ascend into Zion; that is, there will not be such a division among the people as there was formerly. For a few only worshipped God in the Temple which had beell built by his command, and the rest gave themselves up to numberless superstitions; but now they shall again unite in one body. In short, Jeremiah here teaches us, that all the children of Abraham would return to a fraternal agreement, and that there would be a bond between them, a unity of faith, for they would together unite in offering sacrifices, and no one would invent a god for himself.⁷

Now this passage is especially useful; for we may hence learn what is the right state of the Church; it is when all agree in one faith. But we must, at the same time, see what is the foundation of this faith. The Papists indeed boast of this union, but yet they pass by what ought to hold the first place, that is, that all must have regard to the only true God, according to what they are taught by his word. Hence the Prophet here mentions Mount Sion, which had been chosen by God, that he might shew that no unity pleases God, unless men obey his word from the least to the greatest, and not follow their own imaginations, but embrace what he teaches and prescribes in his Law. This is the import of this passage. The Israelites shall then call him their God, from whom they had before wickedly departed. It follows —

7. 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.

7. Quid sic dicit Jehova, Exultate propter Jacob in laetitia (vel cum Jacob, nam l potest utroque modo accipi) et jubilate in capite gentium; promulgate, laudate, et dicite, Serva Jehova populum suum, reliquias Israel.

The Prophet confirms the contents of the verse we have explained; and it was necessary to make this addition, because what he had said was almost incredible. He therefore enlarged upon it. Thus saith Jehovah; this preface he made, as I have often reminded you, that his doctrine might have more weight. Jeremiah, indeed, adduced nothing but what he had learnt from God, and by the revelation of his Spirit; but it was needful sometimes expressly to testify this on account of his hearers.

He now bids them to exult with joy, and to shout for joy It must be observed that this prophecy was announced, when the utter destruction of the people, of the city, and temple, was not far distant; but it was the Prophet's object to comfort, so to speak, the dead in their graves, so that they might patiently wait for their promised deliverance, and that they might feel assured that it was not more difficult for God to raise the dead than to heal the sick. Therefore the prophecy had its use when the Jews were driven into exile and miserably scattered, so as to have no hope of deliverance. But that his doctrine might more effectually enter into their hearts, he exhorts them to rejoice, to shout for joy, and to sing; and not only them, but also strangers. For though it will presently appear that their joy was not in common with the unbelieving, the Prophet yet seems to address his words on purpose to aliens, that the Jews themselves might become ashamed for not embracing the promise offered to them. For what doth the Prophet say? "Ye alien nations, shout for joy, for Jacob." What should Jacob himself do in the meantime? We now then see the design of the Prophet's vehemence in bidding all to rejoice for the redemption of the people, even that this prophecy might not only bring some comfort to the miserable exiles, but that they might also know, that whilst in the midst of death, they would live before God, provided they did not despair.

In short, he not only intended to mitigate their sorrow, but also to fill them with spiritual joy, that they might not cease to entertain hope and to take courage, and not only patiently, but cheerfully to bear their calamities, because God promised to be propitious to them. This is the reason why he bids them to exult with joy, and to shout for joy

He adds, among the chief of the nations This may be understood as though the Prophet had said, that the nations would be so contemptible, that the children of God would not be disposed to insult them; but I understand the words in a simpler way, — that the Prophet bids them to exult at the head of nations, as though he had said, "openly, so that your joy may be observed by all." For though the Jews entertained the hope of a return, yet they hardly dared to give any sign of their confidence, because they might have thus exasperated the minds of their enemies. They were, therefore, under the necessity of being wholly silent, and, as it were, without life. Now the Prophet sets this manifest joy in opposition to that fear which constrained the Jews to be almost wholly mute, so that they dared not by gesture nor by words, to make known what they had learned from the holy servants of God. In short, the Prophet intimates that the liberation of the Jews would be so glorious, that they would dread no danger in proclaiming openly the kindness of God. This seems to be denoted by the head of the nations

He then adds, Proclaim ye, praise and say, Save, etc. This refers properly to the faithful; for we know that God is not really invoked by the unbelieving. Faith alone opens a door of access to us, and there cannot be any right praying except what proceeds from faith. The Prophet then addresses here the children of God, when he says, "Proclaim ye, praise and say," etc. And though all the ungodly were by evident experience convinced of the wonderful power of God, yet there was not among them any herald of God's grace. It is then enjoined on the faithful, as their own proper office, to celebrate the favor of God. And to this is added thanksgiving, as though the Prophet had said that God's grace cannot be rightly proclaimed unless his goodness be acknowledged, and the sacrifice of praise be offered to him. We hence learn that we are to be so animated by his promises to trust in God as not to grow torpid. For many cheer themselves up when they hear some joyful news, but this joy produces in them security. Thus it comes that faith is choked, and does not produce its proper fruits; for the chief work of faith is prayer to God. Now, they who are secure because they think of no danger, do not flee to God, and thus omit that work of religion in which they ought mainly to exercise themselves. Hence the Prophet reminds the faithful here that they are so to praise God as not to neglect prayer.

The meaning is, that when God promises that he will be propitious to us, he gives us a sufficient reason for joy. We ought then to be satisfied with the naked word of God, when he declares that he will be a Father to us, and when he promises that our salvation will be the object of his care. But yet, as I have already said, joy ought not to render us secure, so as to make faith idle, but it ought rather to stimulate us to prayer. True and spiritual joy we then have, derived from God's word, when we are diligent in prayer; and coldness and security are no tokens of faith, but of insensibility; and the promises of God produce no real effects in us, as it must needs be, unless our minds are kindled into a desire for prayer, yea, into a fervor in prayer. This then is the reason why the Prophet, after having bidden the faithful to praise and exalt the favor of God, adds this prayer — "Say ye, Save thou, Jehovah, thy people." It then behoved them so to rejoice as to feel solicitous for the restoration of the Church. And it behoves us, also, at this time, whenever God shines on us with the testimony of his favor, so to rejoice as not to omit that primary exercise of faith, even prayer.

He further adds, the remnant of Israel, because it was necessary that what Isaiah had predicted should be fulfilled,

"Though thy people were as sand of the sea, a remnant only shall be delivered." (Isaiah 10:22)

Though, then, the Prophet has been speaking generally of all the posterity of Abraham, and included the ten tribes, yet here he qualifies that statement by mentioning the remnant or residue of Israel, and this in order that the faithful might not despond on seeing hardly one in ten or in fifty returning from exile; for we know that in comparison of their great number, a few only returned from exile. He has then mentioned here "the remnant of Israel," that the faithful at a future time might not be shaken in their hope, though God did not immediately restore the whole Church; and it was also necessary to deprive the hypocrites of that vain confidence with which they were filled; for they were wont to seize on everything which God promised by his servants. Hence Jeremiah excluded them, that they might know that this promise did not belong to them, according to what Paul, while handling this subject, shews to us at large. (Romans 9:27; Romans 11:5,7) And he is a correct interpreter of this passage and of similar ones, when he says that God was never so bound to the people of Israel, but that he could freely do what he pleased, so that a remnant only should he saved. And he calls them the "remnant of grace," because they are in no other way saved than through the free and gratuitous goodness of God.

And this doctrine may also be justly applied to our time. For we are by no means to expect that God will so restore his Church in the world, that all shall be renewed by his Spirit, and unite in true religion; but he gathers his Church on all sides, and yet in such a way, that his gratuitous mercy ever appears, because there shall be remnants only. It follows, —

8. 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.

8. Ecce reducens ipsos e terra Aquilonis: et congregabo eos ex lateribus terrae; in ipsis erunt caecus et claudus, praegnans et puerpera simul, coetus magnus revertentur huc.

The Prophet again confirms the same truth, but with amplification. For this oracle is not only prefaced as having proceeded from God, but that the address might be more forcible, he introduces God himself as the speaker, Behold me restoring them from, the land of the north; for Babylon, as it is well known, was northward from Judea. And whenever the Prophets speak of the deliverance of the people, they ever name the north; as, also, when they threaten the people, they say that an army or a calamity was to come from the north. They had before been delivered from the south, for such was the situation of Egypt. The Prophet now intimates that God was furnished with power to liberate them again from the land of the north.

Then he says, and I will collect them from the sides of the earth: by sides, he means the extremities or the corners, so to speak, of the earth; as though he had said, that their dispersion would not prevent God from collecting his people.

Nearly the same promise was announced by Moses, though in other words, —

"Though thou wert dispersed through the four quarters of the world, I will yet from thence collect thee." (Deuteronomy 30:4)

God there means that distance of places would be no obstacle to him, but that as soon as the fit time arrived, he would again collect his Church from its dispersion. We hence see what the Prophet understands by the sides of the earth. And he intended to obviate a doubt which might have depressed the minds of the people on seeing the body torn and deformed: "Eh! how can it be, that we can again come together?" In order then to remove this doubt, the Prophet says that God would come to collect his people again, not only from one corner, but also from the extreme regions of the earth.

He then adopts another mode of speaking, in order to shew that no impediment would be so strong as to exceed God's power, when his purpose was to deliver his people: The blind, he says, and the lame, the pregnant, and the one in travail, shall come The blind cannot move a step without stumbling or falling; then the blind are by no means fit to undertake a journey, for there is no way which they can see as open for them; and the lame, when there is a way for them, cannot make any progress. But God promises that such would be their deliverance, that both the lame and the blind would participate of it. He then mentions the pregnant and women in childbed The pregnant, owing to the burden she carries, cannot undertake a long journey, and she that is recently confined, can hardly dare to leave her bed, being so debilitated by parturition; but God promises that the pregnant and the lately confined shall return with the rest; as though he had said, that there was no fear but that God would restore his Church, because his power was superior to all the impediments of the world, so that he could confirm the feeble, guide the blind, sustain the lame, and strengthen the pregnant and those lying in childbed.

Now, though the Prophet addressed this discourse to the ancient people, it yet contains a doctrine perpetually useful. We hence gather, that they act preposterously who estimate God's favor according to present appearances. But this is a mistake almost inbred in us by nature, and engrosses all our thoughts and feelings. Hence arises want of confidence in God, and hence it also happens, that all God's promises become frigid to us, or at least lose their just value. For when God promises anything, we look around us and inquire how it can be fulfilled; and if our minds cannot comprehend the way and manner, we reject what has proceeded from the mouth of God. Let us then attend to this prophetic doctrine; and when God seems to promise what surpasses our faith, nay, what appears to us by no means possible, let this doctrine come to our minds, and let it serve as a corrective to check our false thoughts, lest we, having our minds preoccupied by a false and preposterous opinion, should do wrong to the power of God. If, then, the deliverance which God promises seems incredible, as to our perceptions, let us remember that it is in his power to make the blind to see, the lame to walk, the pregnant and those lying in childbed, to undertake a journey; for he can by his power surmount all obstacles, so that we shall find our faith victorious, provided we learn to rely on God's promises, and firmly rest on them. We now understand what use we ought to make of this prophecy. It follows afterwards —

9. 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 first-born.

9. Cum fletu venient, et in precationibus (vel, miserationibus) addiscam cos; deducam ad fluvios aquarum, in viam rectam, ubi non impingent (non impingent in ea, ad verbum, sed vh debet resolvi in relativum) quoniam ero Israeli in Patrem, et Ephraim primogenitus meus ipse.

The Prophet still pursues the same subject; but he adds, that though they went with weeping into exile, yet that would be no impediment, that God should not restore them again to their own country: for I take the beginning of this verse, in weeping shall they come, in an adversative sense. Some explain weeping as the effect of joy; for joy as well as grief sometimes brings tears. Some then think the meaning of the Prophet to be, that so great would be the joy on their return, that tears would flow from their eyes. But I, on the contrary, think, that the Prophet means what was afterwards repeated in one of the Psalms,

"Going forth they went forth and wept; but coming they shall come with exultation, carrying their sheaves." (Psalm 126:6)

For the Prophet compares the exile of the people to sowing; for except the seed cast on the earth dies, it remains dry and barren, and does not germinate: the death then of the seed is the cause of production. So also it was necessary for the people to be by exile thus cast on the ground, that their calamity might be a kind of death to them. But he says that the Jews when cast forth as a seed, that is, when driven into exile to be put to death by the chastening rod of God, "had come with weeping;" but that afterwards they returned with joy as in harvest, that is, when liberty to return was granted them. So also the Prophet here speaks, as I think, in an adversative sense, of the Jews; the particle though is to be understood.

It afterwards follows, With prayers, or mercies, will I lead them The word tchnvnym, techenunim, which is found mostly in the plural number, means prayers; and I know not whether this sense is suitable here. In Zechariah, the word being connected with grace, it cannot be otherwise explained than of mercy, (Zechariah 7:9) and I am inclined to adopt this meaning here, even that the weeping of the people would be no hinderance, that God should not at last shew mercy to them, and turn their weeping and tears into laughter and joy. But if any one prefers to render the word, prayers, the sense would not be improper; that is, that when they began suppliantly to confess their sins, and to flee to God's mercy, there would then come the time of joy. But weeping then must be applied to blind grief, for the Jews were not as yet subdued so as to submit to God, to be humbled and to repent. Hence weeping is to be taken in a bad sense, even for grief, mixed with perverseness, when they murmured against God; and the Prophet must have taken prayers as tokens of repentance, that is, when the Jews, having been truly convinced of their sins by many and continual evils, would begin to flee to God's mercy. But he seems rather to set God's mercies in opposition to the sorrow in which the Jews were involved when God hid his favor from them.⁸

He adds, I will lead them to fountains of waters, according to what is said in the book of Psalms, that they would find fountains and wells on their journey. (Psalm 84:6) For the Jews had to travel through deserts and sterile sands; so they thought that they lived in another world while they were in Chaldea: they remembered how vast was the solitude through which they had passed. Hence then was their despair, so that they refused every comfort when the Prophets exhorted them to entertain good hope. God therefore promises to be their leader on their journey, so that they should not want water in the lonely and barren desert. And we see that the Prophet, by the various figures he uses, means one and the same thing, even that whatever obstacles may meet us, to prevent us from tasting of God's goodness, and to embrace the promises of salvation, they will all vanish away, if we bear in mind the infinite power of God. I will then lead them by fountains of water

Then he says, through a straight way, in which they shall not stumble, according to what is said in Isaiah 40:3,

"A voice crying in the wilderness, Prepare ye the way of Jehovah, make straight the paths of our God; let every valley be raised and mountain be made low, so that rough places may become plain, and the crooked (or tortuous) become straight ways."

We thus see how these prophecies harmonize, and ought to be regarded as teaching the same thing, — that God surmounts all obstacles when it is his purpose to save his Church; for how much soever all the elements may unite against the salvation of the godly, God can by one breath dissipate them all, and cast down the loftiest mountains that may be in his way, and give rivers in deserts and dry lands; and thus he can constrain to obey him whatever may seem opposed to the salvation of his Church.

He afterwards adds, for I shall be a Father to Israel, Ephraim my first-born he, or shall be; for hv', eua, as it is well known, is taken in the place of a verb. Here Jeremiah points out the cause, and as it were the fountain of the deliverance of which he has been hitherto speaking, even because God would become reconciled to his people. He intimates also the cause of the exile and of all the evils that had been and would be, because they had provoked God by their sins. God had indeed adopted them as his people in the person of Abraham; but the Prophet intimates an interruption when he says, I will be, though the covenant of God had never been annulled. He was then ever the Father of the Church, but the benefit of adoption did not appear; as to outward appearance the people seemed as rejected, as it has been said in other places: and on this subject Hosea also speaks in these words,

"I will say to her who obtained not mercy, Thou shalt obtain mercy; I will say to the not beloved, Thou art a beloved people." (Hosea 2:23)

For nothing could have been said of the Jews when expelled from their inheritance, but that they were wholly alienated from God. He was therefore no Father to them at that time, that is, he did not appear to be so, although he did prove himself to be a Father really and effectually. He then began to be a Father when the people returned into their own country, because God's favor then shone forth, which for a time had been as it were extinct.⁹

Grant, Almighty God, that as thou hast so often been pleased to receive into favor thine ancient people, though extremely provoked by their perverse wickedness, — O grant, that mercy may also at this day be shewn to us, and that though we wholly deserve to perish eternally, thou mayest yet stretch forth thine hand to us and grant to us a testimony of thy favor, so that we may be able with a cheerful mind to call on thee as our Father, and ever to entertain hope of thy mercy, until we shall be gathered into that kingdom, where we shall perfectly render to thee the sacrifice of praise, and rejoice in the fruition of that eternal life, which has been procured for us by the blood of thine only-begotten Son. — Amen.