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

We began yesterday to explain the words of Jeremiah, in which are promised to the people a new heart and a new way Now, as God promises these, it is certain that they are in his power, and not in the power of man. We hence learn that it is not in man to form his heart for God's service; for it would have been a superfluous, nay, an absurd promise, had God said, that he would give us a heart which was already ours, or which any one might confer on himself. The promises, then, are sure evidences of God's favor, not only as to the end and effect, but also in order that we may know that God ascribes to himself the praise of all these things which he promises to us. And it is with this argument that Augustine often fights against the Palagians, and rightly, because it would be a mere mockery, as I have said, had God promised anything, which depended not on his favor, but on the will and power of man.

When he now speaks of one heart, he refers to union and consent, but of such a kind that they all obey God. Men often unite together for evil, and the children of God are often compelled to separate themselves from the ungodly; and hence are those discords which now prevail in the world, the blame of which is cast on us. But as it is necessary for us to separate from the Papists if we wish to follow God, it is better a hundred times to separate from them than to be united together, and thus to form an ungodly and wicked union against God. Agreement or union is, indeed, singularly a good thing, because there is nothing better or more desirable than peace. But we must ever bear in mind, that in order that men may happily unite together, obedience to God's word must be the beginning. The bond, then, of lawful concord among us is this — that we obey God from first to last; for accursed is every union where there is no regard to God and to his word.

We must also observe, that when God promises one heart, he adds one way; and this is to be understood of outward works. And Paul seems to have borrowed from this place when he says that God gives us to will and to do according to his good pleasure. (Philippians 2:13) He mentions "to will" first, and the Prophet names the heart, and the heart, we know, is the seat of all the affections. By one heart, then, the Prophet means united affections; and then by way he means what Paul expresses by "to do;" for it is not enough "to will," except "to do" be added to it; while yet the external work is of itself of no value, except it be preceded by the will and a genuine feeling.

We now, then, understand what the Prophet means: first, he shows how God would become a God to Israel, even because he would give them one heart and one way. We hence learn, as I have said, that to change the heart, to put off or cast aside corrupt affections, is not in the power of man, because it is a benefit that proceeds from God. But it would not be sufficient for us to be formed for obedience, except God added another favor, even to lead the will itself into action. With regard to concord or union, we have said, that the principle of a right and lawful agreement is, to have regard to God, to depend on his word, and, with one consent, to obey what he commands.

According to this meaning, he afterwards adds, That they may fear me Hence, also, it appears that the fear of God is not otherwise produced than by the regeneration of the Spirit. For were men naturally inclined to fear God, it would not have been ascribed to God and to his grace; and God claims nothing for himself except what is his own. It then follows that the beginning of the fear of God is the regeneration of the Spirit. But we ought to notice the words when he says, that he would give them one heart and one way, that they might fear him; for he does not say, "That they may be able to fear me," or, "That there may be a free option, and yet a flexible will;" but he mentions, so to speak, the actual fear of God, as the result of forming anew the hearts of men.¹ This, I have said, ought to be carefully observed, because the Papists confess with us that we are wholly weak as to what is good, and that all our faculties are so corrupt, that the will cannot move itself, nor can any effect follow, without the constant co-operation of the grace of the Holy Spirit; but, at the same time, they imagine that the Holy Spirit does only one half of the work in us; and hence the grace of the Spirit is called by them aid and cooperation. We hence see how far we and the Papists agree; for they are ashamed to deny, that man's nature is so corrupted by original sin as not always to need the grace of the Holy Spirit. But when God claims entirely for himself whatever good there is in us, the Papists concede to him only the half, and imagine a two-fold grace of God, a grace going before and a grace following. What do the Papists mean, or what do they understand by this grace going before? Even that God inspires us with good and pious feelings, so that if we wish we may be free to follow what is right; for, as I have said, the Papists confess that we are under the tyranny of the devil, and slaves to him, and that there is no right will in men, except through the prevenient (proeunte) grace of the Holy Spirit. But as I have already said, they talk vainly of the grace of the Spirit, and say that it is an influence by which God enables us to follow that which is right, if we have a will to do so. Thus, then, the grace of God, according to them, leaves men in suspense, so that they are free either to receive or to reject the grace of God. Afterwards, they join the subsequent grace, which, in their view, is a reward; for if I assent to God, that is, if I suffer myself to be ruled by his Spirit, and embrace the grace offered to me, God will then reward me with another grace to confirm me in my right purpose. And thus they confess that perseverance is in part the gift. of God; but they always imagine it a co-operating grace. And then, as perseverance, according to them, is God's subsequent grace, and is, as it were, a handmaid, it ceases to be grace, for it is rather the reward of merit. But what does the Prophet say? I will give them one heart and one way, that they may fear me

We hence see that the grace of God is of itself efficacious; and then he does not say that he would give them a power to turn either way, but that he would give them one heart, as the same thing is afterwards more clearly expressed. We see then that the one heart or will is the work of the Holy Spirit, and the mere favor of God. This ought in the flrst place to be borne in mind. We further see that this grace works effectually in men; it not only gives them a free option, but the actual work, as they commonly say, follows, that they may fear me, and it is added, all their days. Here God promises also perseverance as the singular gift of the Holy Spirit; for it would not be sufficient that our hearts should be formed for his service, were he not to sustain us in it; for such is our levity and weakness; that we might every moment fall away from his grace. There is, then, need of grace to preserve us. It hence appears, that not only the beginning of good works proceeds from his Spirit, but also that he enables us to go on to the end; for otherwise there would be no perseverance in a right course.

He adds, That it may be well with them, and with their children after them By these words he intimates, that the Israelites themselves had been the authors of all their evils, because they had not feared God; for they could not have been happy without continuing in obedience to him. And the Prophet confirms what we said yesterday, that external prosperity is in itself evanescent; therefore we ought to seek first the grace of God. But when is it that God is propitious to us? Even when we know him as our Father, and obey his commandments; that is, when we render ourselves submissive to him as it becomes children. It now follows, —

40. And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me.

40. Et percutiam (vel, insculpam, feriam) cum ipsis foedus perpetuum, nempe qued non discedam ab ipsis (ad verbum, de post ipsis) ut benefaciam! psis, et timorem mei ponam in cordibus ipsorum, ut non discedant a me.

He pursues the same subject; but the repetition is intended emphatically to recommend the grace of God, for we know how men ever strive to withhold the praise due to his grace, and that on account of their pride. God, then, on the other hand, celebrates in high terms his grace, lest men should malignantly obscure it.

He first says, I will strike with them a perpetual covenant We must notice the contrast between the covenant of the Law, and the covenant of which the Prophet now speaks. He called it in the thirty-first chapter a new covenant, and gave the reason for it, because their fathers had soon fallen away after the Law was proclaimed, and because its doctrine was that of the letter, and deadly, and also fatal. But he now calls it a perpetual covenant That the covenant of the Law was not valid, this was accidental to it; for the Law would remain in force, were we only to keep it; but through men's fault it happened that the covenant of the Law became void and immediately vanished. When, therefore, God promises anything, there is a manifest difference; but what is it? God intimates that his doctrine is set before men with no effect, for it only sounds in their ears, it does not penetrate into their hearts. There is, then, need of the grace of the Holy Spirit; for except God speaks within and touches our hearts, the sound will be to no purpose, only beating the air. We now, then, see why the covenant is called perpetual which God now promises.

We must, at the same time, bear in mind that this covenant peculiarly belongs to the kingdom of Christ. For though it was a part of God's grace, which was manifested in delivering his people from captivity, yet the continued stream of his grace ought to be extended to the coming of Christ. The Prophet then, no doubt, brings Christ before us, together with the new covenant; for without him there is not the least hope that God would make another covenant, as it appears evident from the whole Law and the teaching of the Prophets. Then Christ is here opposed to Moses, and the Gospel to the Law. It hence follows, that the Law was a temporary covenant, for it had no stability, as it was that of the letter; but that the Gospel is a perpetual covenant, for it is inscribed on the heart. And for the same reason it is also called a new covenant, for the Law must have become obsolete, since the perpetuity of which the Prophet speaks has come in its place.

Now follows an explanation, Because I will not depart, etc. The 'sr asher, here is not a relative, but rather an explanatory or exegetic particle. It then briefly designates the form or nature of the covenant, even that God would never depart from behind them God is sometimes said to go before his faithful people, when he shows to them the right way. He is said also to rule them from behind, as when Isaiah says,

"They shall hear a voice behind them, saying, This is the way, walk ye in it.'" (Isaiah 30:21)

God no doubt testifies here, that he would be always an Instructor and Teacher to his people. And he says, that he will speak from behind, as schoolmasters follow the pupils committed to their care, even that they may observe and watch all their gestures, walking, words, and everything else. So God compares himself to those teachers to whom children are committed to be taught and trained; and he says that he speaks from behind. We may then explain what is here said in this sense, "I will not depart from after thee:" but we may also take a simpler view that God would not depart from them, even because he would show them perpetual favor and kindness, according to what is immediately added, that I may do them good In a word, God shows that he would be an eternal Father to his people, who would never forsake nor cast them away.²

But the manner or method is also expressed, that he would put his fear in their hearts, that they might never depart from him. This is the same doctrine with what we have already seen; it is now repeated, but in other words; and thus God, as I said, more fully illustrates his favor, he says then that he would put his fear in the hearts of men. We now see how that puerile fiction is refuted, with which the Papists are inebriated, when they say that God's grace co-operates, because the Spirit helps the infirmity of men, as though they themselves brought something of their own and were co-operators. But the Prophet here testifies that the fear of God is the work and gift of the Holy Spirit. He does not say I will give them power to fear me, but I will put my fear in their hearts We then see that he again shews that the Spirit works effectually in us, so as to form anew our affections, and does not leave us capable of turning or suspended. The same thing is said by Ezekiel,

"And I will cause them to fear me." (Ezekiel 36:27)

Thus the same doctrine is confirmed there, for it is said, that God would make Israel to fear him, not that they might be able to fear him.

He adds again, That they may not depart from me We see that clearly refuted are those foolish notions about neutral grace, which offers only power to men, which they may afterwards receive if they please; for the Prophet says, "that they may not depart from me." Thus he again shews that perseverance, no less than the commencement of acting rightly, is the gift of God and the work of the Holy Spirit: and as I have already said, were God only to form our hearts once, that we might be disposed to act rightly, the devil might, at any moment, entice us, by his wiles, from the right way, or, as he employs sudden and violent attacks, he might drive us up and down as he pleases. To rule us then for one hour would avail us nothing, except God preserved us through the whole course of our life, and led us on to the end. It hence then follows, that the whole course of our life is directed by the Spirit of God, so that the end no less than the beginning of good works ought to be ascribed to his grace. Whatever merit then men claim for themselves, they take away from God, and thus they become sacrilegious.

A question may, however, be here raised: we see that the faithful often stumble, not ten times during life, but every day: how then is this, that where God's Spirit works, his efficacy is such that men never turn aside from the right way? Were any to answer, that the faithful indeed stumble, but do not wholly fail, and that God here refers to that defection which shakes off every fear of God, it would not be a full solution. For we see that even the elect themselves are sometimes like apostates, for the fear of God and piety are, as it were, choked in them. Piety is not indeed extinguished, but not even a spark of the Spirit appears in them. But we must notice, that inflexible perseverance is given to the faithful, so that when they fall, they soon repent. Hence interruptions are no hinderances that God should not guide them from the starting-post to the goal, until they complete their whole course. And thus true is what Augustine says, that the Spirit so works in us, that we invariably have a good will. For he compares our state with that of Adam, such as he was in his first creation. We know that Adam was then without any stain, for he was formed in the image of God: he was then upright and free from every vice. We are as yet imperfect; though God has regenerated us by his Spirit, there abide in us still some remnants of the flesh, and we do not run with so much alacrity as it behoves us; nay, we are constrained to exclaim with Paul, that we are "wretched," and to confess that we do not the good which we would, but the evil which is hateful to us. (Romans 7:15) Then the condition of Adam seems to have been better than ours. To this Augustine replies, — that God deals better with us now than he did with Adam, our first parent; for though he created him just and innocent, and without any stain, yet he gave him a nature liable to a change; and hence Adam, having a free-will, immediately fell. To what end then did free-will serve? even that man immediately fell and brought us into the same ruin with himself. This is the praise of free-will! even that man, possessed of it, cast himself down into the lowest abyss, whence he could never of himself have risen. But now, with respect to us, though we halt, and also turn out of the right way, and our depraved lusts entice us to evil, and our corruption hinders us from running as we desire to do, yet our condition is far better, because God endues us amidst all our conflicts with the power of his own Spirit, so that we are never overcome or overwhelmed. This indefectible constancy, (indeclinabilis constantia) as Augustine calls it, is then far superior to the excellency and honor which Adam at first possessed. This may be clearly gathered from the words of the Prophet when he says, that God would put his fear in the hearts of his people, so that they may never depart from him.

It may be again asked, why is there no mention made of gratuitous justification? for the covenant of God cannot be valid, except he reconciles us to himself, for regeneration is not sufficient for the obtaining of God's favor, as in part only we will rightly and act rightly. To this we answer, that there is no doubt but that God includes faith in the word fear; hence remission of sins, by which men return into favor with God, is not excluded when regeneration is spoken of. This passage may at the same time be explained in this way, that the Prophet states a part for the whole. Doubtless the new covenant, as we have before seen, consists of two parts, even that God, in adopting us as his children, forgives us, and pardons all our infirmities, and then governs us by his Spirit: but here he speaks only of the last. So the sentence may be viewed as including a part for the whole. Still the Scripture, as it has been said, when it speaks of God's fear, often includes faith, for God, as the Psalmist says, cannot be feared, except we taste of his goodness,

"With thee is propitiation, that thou mayest be feared." (Psalm 130:4)

For there would be no reverential fear of God, except it were preceded by a knowledge of his paternal favor.

41. Yea, I will rejoice over them to do them good, and I will plant them in this land assuredly with my whole heart and with my whole soul.

41. Et laetabor super ipsos beneficiendo ipsis, et plantabo eos in terra hac, in veritate (id est, fideliter) in toto corde meo, et in tota anima men.

When God says that he would take pleasure in doing good to his people, he adopts the language of man, for fathers rejoice when they can do good to their children. God then, as the paternal love with which he regards his people could not have been otherwise expressed, made use of this similitude. Further, the contrast also ought to be noticed, even that God had rejoiced when he punished his people for their wickedness. For God delights in judgment as well as in mercy. God then for a time rejoiced when he punished the peopie; for as his judgment is right, he delights in it. But now he says that he would manifest his paternal affection, so as to take pleasure in doing them good.

He adds, I will plant them in this land He had indeed planted them, when, by Joshua, the possession of the land was given them, according to what is said in the 80th Psalm, where a similar expression is used, even that God had brought his vine out of Egypt, and planted it in the promised inheritance. (Psalm 80:8) But afterwards the people were plucked up by the roots. Hence the first possession of the land to the time of the exile was not, strictly speaking, a plantation, for the people did not then strike firm roots. God then promises here something new and unusual, when he speaks of a plantation. Nor is there a doubt but the perpetuity, of which mention has been made, is intended; for this plantation of the people depends on the covenant, and the covenant is not temporary as before the exile, but perpetual in its duration.

We now then understand what the Prophet means when he compares to a plantation the restoration of the people after their return from exile. We know, indeed, that the people from that time had not been banished, and that the Temple had ever stood, though the faithful had been pressed down with many troubles; but this was only a type of a plantation. We must therefore necessarily pass on to Christ, in order to have a complete fulfillment of this promise. The beginning, as we have said, and I am often compelled to repeat this, is to be taken from this return; but Christ is not to be excluded from that liberation which was like the morning star, before the sun of righteousness itself appeared in its own splendor. When Christians explain this passage and the like, they leave out the liberation of the people from Babylonish exile, as though these prophecies did not belong at all to that time; in this they are mistaken. And the Jews, who reject Christ, stop in that earthly deliverance. But the Prophets, as I have said, begin with the return of the people, but they set Christ also in the middle, that the faithful might know that that return was but a slight taste of the full grace, which was alone to be expected from Christ; for it was then, indeed, that God really planted his people.

Further, when the Jews were afterwards expelled from the land of Canaan, it was owing to their ingratitude; and it was a total abdication. In the meantime, however, God planted there his own vine until Jerusalem was extended and had its limits in the farthest parts of the earth: and we are said to be grafted in Christ and planted, when God adopts us into his Church; and hence that saying of Christ,

"Every tree which my Father hath not planted shall be rooted up." (Matthew 15:13)

Let us then know that the Church was planted in Judea, for it remained to the time of Christ. And as Christ has pulled down the wall of partition, so that there is now no difference between Jews and Gentiles, God plants us now in the holy land, when he grafts us into the body of Christ.

He says, in truth, that is, faithfully, so as never to pull them up again. And he adds, with my whole heart and with my whole soul The words are indeed singular, for God transfers to himself the affections and feelings of men; but it is necessary that he should in a manner transform himself, that he may be understood by us; for unless he prattled, where would be found so much understanding as would reach the immense altitude of his wisdom? As then the mysteries with which he favors us are incomprehensible, it is necessary that he should accommodate himself to our limited capacities. By the whole heart, then, and the whole soul, he means that faithfulness and constancy which will ever endure until the faithful shall obtain eternal life. Integrity in man is called the whole heart, because there may be a double heart. It cannot, it is true, be for this reason applied to God or to his nature. But as I have already said, he says by a similitude that he would do this with the whole heart, because he will do it so perfectly that there will be nothing wanting to render salvation complete, and the same thing is also meant by truth; though some philosophize more refinedly as to this word, for by truth they understand the firmness or veracity of the promises,³ But we know that according to the usage of the Hebrew language, that truth means often what is solid and perpetual. He means then that the plantation would be so firm and solid, that there would be no danger that the people would ever be removed elsewhere, even because there would be a living root, as we have explained: the Church was fixed in Judea until the coming of Christ, who brought in the real accomplishment of this plantation; for when we are grafted into him, we already in a manner possess eternal life and are become the citizens of heaven.

Grant, Almighty God, that since we are by nature wholly addicted to evil and bring nothing from the womb but depravity, — O grant, that being regenerated by thy Spirit we may strive to please and obey thee; and as our frailty is such that we may at any moment fall away, simply thou us with firmness and constancy, that we may never faint in the middle of our course, but so constantly obey thee, that we may at length enjoy that blessed rest, which is prepared for us, after we shall have passed through our earthly warfare, in Christ Jesus our Lord. — Amen.

42. For thus saith the LORD; Like as I have brought all this great evil upon this people, so will I bring upon them all the good that I have promised them.

42. Quia sic dicit Jehova, Quemadmodum venire feci super populum hunc omne malum hoc grande, sic ego reducam super eos bonum quod ego pronuntio super eos.

God shews here again to his Prophet that exile would be temporary as to the remnant; for we know that the greater part of the people had been wholly rejected; but it pleased the Lord, that his Church should survive, though very small in number. Then this promise is not to be extended indiscriminately to all the twelve tribes, but refers especially to the elect, as the event sufficiently proved, and Paul also is a most faithful interpreter of this truth. And this ought to be carefully borne in mind, because hypocrites always steal for themselves whatever God promises to his faithful people, while yet they falsely pretend his name. Let us then understand the design of God, even that his purpose was to support with strong confidence his chosen, lest despair should close up the avenue to prayer. Since, then, a portion of the people remained, that the Church might not wholly be cut off, this promise was fulfilled; and as we can never embrace the promise of mercy, except repentance and acknowledgment of sin precede, the two things are here referred to by the Prophet.

He says that God had made to come, or had brought, a dreadful calamity; and it then follows, that he would bring on them all the good that he had promised. By these words God intimates that what he had before promised would not be difficult for him to accomplish, because he could heal the wound which he had inflicted. Had the Chaldeans, as it had been said elsewhere, taken the city according to their own will, the remedy might have been difficult; but as God had employed the Chaldeans, and as they had fought, as it were, under his banner, it was an easy thing for him to restore the city, and to recall from exile those whom his righteous vengeance had banished.

We must notice especially what is said, I will render to them all the good which I have spoken concerning them. For God shews on what support the faithful were to rely in hoping for their liberation; he bids them to depend on his own mouth; for whatever men may promise is evanescent and without fruit. If, then, we would have our hope to be firmly fixed, so that it may not disappoint us, let us learn to rely on God's promises, so that no one of us may presumptuously dream of this or that, as we thus often deceive ourselves; but let us acquiesce in the word of God. But when the evidence of God's grace fails us, we may have recourse to many confidences, but it will be without profit. We now perceive why the Prophet expressly added this particular respecting God's word. It follows, —

43. And fields shall be bought in this land, whereof ye say, It is desolate without man or beast; it is given into the hand of the Chaldeans.

43. Et acquiretur ager in terra hac de qua vos dicitis, Deserta est ab homine et jumento, tradita est in manum Chaldaeorum.

44. Men shall buy fields for money, and subscribe evidences, and seal them, and take witnesses in the land of Benjamin, and in the places about Jerusalem, and in the cities of Judah, and in the cities of the mountains, and in the cities of the valley, and in the cities of the south: for I will cause their captivity to return, saith the LORD.

44. Agros pecunia ement, scribendo in libro, et obsignando, et obtestando testes in terra Benjamin, et per circuitus Jerusalem, et in urbibus Jehudah, et in urbibus montanis, et in urbibus campestribus, (quanquam alii volunt esse proprium nomen, sed hoc non convenit) et in urbibus austri, (id est, quae respiciunt versus austrum) quia reduco captivitatem eorum, dicit Jehova.

He confirms the prediction respecting the return of the people, and makes application of the vision which had been presented to the Prophet; for he had been commanded, as we have seen, to buy a field in the land of Benjamin. God now then annects that sign to the prophecy; for the use of signs is to secure faith to doctrine, which yet deserves of itself to be believed, and is fully authentic, and of itself worthy of belief; it is however conceded to our infirmity, that signs are given us, in order that the promises may be more fixed and ratified in our hearts.

This order God now follows, and says, Yet bought shall a field be in this land The verb, qnh kone, means to acquire or to buy and to possess; but as in the next verse he says, Buy shall they with money a field, the meaning ought not to be changed. Bought then shall be a field (the singular for the plural) in this land, of which ye say,⁴ Deserted it is by man and beast The chief men did not say this, as we have elsewhere shewn; nay, when Jeremiah declared this to them, he was in treated and cruelly dealt with by them; for it was a thing difficult to be believed that the land, which was as it were the sacred habitation of God, should be laid waste by the Chaldeans. God had indeed called it his rest, and it had been given as a heritage to the children of Abraham. The Jews, then, did not originate this saying; nay, it was God himself. But this question has been solved elsewhere; they did not indeed speak of the desolation of the land in the same sense or manner as God did; for when the Prophets threatened them with the desolation of the land, they always added the hope of deliverance and of a return; but they, when that calamity happened to them, cast aside every hope, and gave themselves up wholly to despair. And it is a usual thing with the ungodly to ridicule all God's threatenings as long as he spares them or defers their punishment; but when God makes it known that he speaks in earnest, then they are swallowed up with despair, and conclude that nothing remains for them.

This, then, is what Jeremiah upbraids his own nation with, that is, that they cast off from themselves every hope, while yet God had fixed for them the term of seventy years. While God then was stretching forth his hand to them, they chose rather thus to sink in the abyss of despair, so that nothing could alleviate their minds. This ingratitude the Prophet justly condemns; for they considered their land as devoted to perpetual ruin, when yet its restoration had been promised to them; as though he had said, "The mercy of God and his faithfulness will surpass all your wickedness; but ye, as far as you can, extinguish his promises, abolish his grace, and give no place to his promises: nevertheless he will complete what he has promised; for though the land is falsely deemed by you to be given up for ever to destruction, yet the Lord will cause it to be inhabited by its own legitimate heirs, even the children of Abraham." This is the reason why he intimates that the Jews had regarded the land as given up to perpetual desolation.

To shew more fully what is said in the preceding verse, he adds, Fields with money shall be bought, and by writing (the verbs are in the infinitive mood) they shall write on tablets and sign by witnesses even if the land of Benjamin⁵ Then the Prophet mentions all the boundaries by which Jerusalem was surrounded. We know that a part of the city was in the lot of Benjamin, and even one gate was so called: in the land of Benjamin, he says, and also through the circuits of Jerusalem, even in the cities of Judah, those on the mountains, as well as those in the valley, and in the cities which he to the south, even Egypt, for the southern country was towards Egypt. The reason is added, Because God would restore their captivity, that, is, restore the captives that they might again rossess the land. Now follows, —