John Calvin Commentary Jeremiah 17:26

"And they shall come from the cities of Judah, and from the places round about Jerusalem, and from the land of Benjamin, and from the lowland, and from the hill-country, and from the South, bringing burnt-offerings, and sacrifices, and meal-offerings, and frankincense, and bringing [sacrifices of] thanksgiving, unto the house of Jehovah." — Jeremiah 17:26 (ASV)

Here he mentions the second part of the blessing, for the whole people would be preserved safe in the possession of their kingdom and priesthood, as God's favor appeared in both. For both the king and the priest were types of Christ. Just as through the priesthood they knew that God was favorable to them—since they were reconciled to Him by sacrifices—and just as through the kingdom they knew that God was the protector and guardian of their safety, so these two things constituted a real and complete happiness. Therefore, the Prophet, having mentioned one of these things, now proceeds to the other.

They shall come from the cities of Judah and from the whole circuit of Jerusalem, and from the land of Benjamin, and from other places, to offer sacrifices in the Temple. Sacrifices in themselves could not indeed serve the people. But Jeremiah assumed this principle: that reconciliation was not promised to the people in vain through the sacrifices, for sins were really atoned, and God, as it were, came forth to gather a people for Himself. It was as if God said that He would by all means be gracious to them, if only they observed the Sabbath—that is, if they devoted themselves to His service with a pure heart.

The country, as I have said, was largely laid waste. But the Prophet, after speaking of the city, now adds that all Judea would become inhabited, for from there they would ascend to the Temple to offer sacrifices. After mentioning the whole circuit, he names the land of Benjamin. It is well known that half of this tribe had continued in the faith and had not separated from the family of David; indeed, a part of the city was in the tribe of Benjamin.

He afterwards adds, the plain and the mountains, as if he had said that God’s worshippers would come from all the neighboring region to celebrate the feasts and to offer sacrifices as usual.

At last he mentions burnt-offering, sacrifice, and oblation, מנחה, meneche—the three principal offerings. But Jeremiah wished to show briefly that God would cause religion to flourish and prevail among them as before. But after speaking of the external worship, he then refers to the purpose: They shall bring, he says, confession, or praise, תודה, tude, into the Temple. Here, with one word, Jeremiah includes the chief aspect of sacrifices, as we may learn from Psalm 50:14, 23, where it is said:

“Sacrifice praise unto God.”

God there rejects the sacrifices that were offered by the Jews without a right motive; He then shows what He required, commanding them to sacrifice praise. So now Jeremiah teaches us that the design of all sacrifices was to celebrate the name of God—that is, that the Jews might profess that they owed all things to Him and that they received their life and their safety freely from Him.

In short, they were by this means to testify their gratitude before God. So today this truth remains the same, though the types have been abolished: we do not offer calves or oxen or rams, but the sacrifice of praise, by confessing and proclaiming His benefits and blessings, according to what the Apostle says in Hebrews 13:15.

But what should prevail among us apart from types was formerly accompanied by types. And yet this truth was observed by the Jews in common with us—that while they offered their sacrifices under the Law, they were to testify their gratitude by visible symbols. Let us proceed.