John Calvin Commentary Jeremiah 23

Here the Prophet promises the restoration of the Church, but he reminds hypocrites that there was no reason for them on that account to flatter themselves, especially the king, his counselors, and the priests. This prophecy is therefore a mixture of promises and threats, for God promises that he would be gracious to the miserable Jews after having disciplined them, so that the seed of Abraham might not be entirely cut off. Yet he deprives hypocrites of false confidence, so that they might not falsely apply to themselves the hope of salvation, from which they had excluded themselves by their ungodliness.

And this is what should be noted, for as soon as God’s mercy is offered, hypocrites apply to themselves whatever God promises and become more and more insolent, as if they held him bound to them. For impunity leads them to take more license to sin. This is why they boast that they are safe, because they consider themselves to be the people of God.

The Prophet, therefore, teaches here that whatever God promises belongs to his elect, that it does not apply indiscriminately to all, nor should it be extended to hypocrites who falsely claim his name, but that it specifically belongs to the elect, though they may be small in number and though they may be despised.

He says first, Wo to the pastors who destroy. Here are contrary things—a pastor and a destroyer! But he concedes to them the name which was honorable; and yet he derides their false boasting, for they thought that they could hide their crimes under this cover, falsely claimed. Though he calls them pastors, he yet removes the mask and thus shows that they boasted in vain while they assumed the name of pastors. “You are pastors,” he says, “and you are destroyers! who dissipate or scatter the flock of my pastures.”

Here God shows the reason why he was so greatly displeased with these pastors: by exercising tyranny over the people, they not only injured men but also injured and dishonored God, who had received his chosen people under his own protection. It is indeed true that the people deserved such a scattering. For we have already seen in many places that the people could by no means be excused when they were deceived by wicked and unfaithful leaders; for in this way, the full recompense was rendered to them for having provoked God’s wrath against themselves, from the least to the greatest.

But the wickedness of these pastors was not excusable on this account, for they should have considered for what purpose this burden was laid on them, and also by whom they had been appointed. God then intimates that great injury was done to him when the people were so shamefully scattered. He himself was the chief pastor; he had put, as it were, in his own place the king and his counselors, and also the priests. Therefore, he now justly condemns them because they had destroyed the flock of God, according to what is said in another place, That they had destroyed his vineyard (Jeremiah 12:10; Isaiah 5:3).

In short, when God calls the Jews the flock of his pastures, he does not consider what they deserved or what they were; on the contrary, he highlights the favor bestowed on the seed of Abraham. He is referring here, then, to his gratuitous adoption, though the Jews had made themselves unworthy of such a benefit.

He afterwards adds, Thus saith Jehovah, the God of Israel, to the pastors who feed my people. In the same sense, he now calls them his people, as he had previously called them the flock of his pastures. They had alienated themselves from God, and he had already by his own decree repudiated them. God might, in one respect, have deemed them aliens; yet in respect of the covenant, he acknowledged them as his own, and for this reason, he calls them his people. He now then confirms what we have already noted: that these pastors were not only thieves and robbers but also sacrilegious, for they not only had exercised cruelty towards the flock but, as far as they could, injured and dishonored God himself, who had undertaken the care of that people.

But there is a twofold concession here: he calls them pastors, and they are said to feed the people. He had said before that they destroyed and scattered the flock, and now he says that they fed them; but we well know in what sense, for by this kind of irony he meant to reprove them. They boasted that they were pastors, and they thought that their crimes would be buried by such a covering in the sight of God, as in the sight of men.

In a similar manner, when we speak today of the Pope and his mitered bishops and filthy clergy, we use expressions that are commonly employed. But Antichrist is anything but a father, and we know how far they are from being real bishops who assume the title. As for the clergy, the name is sacred, but they are very far from being God’s heritage.

Indeed, we attach no importance to these empty titles. But it is a great aggravation of their guilt that they, being devils, should assume angelic names; that they, being wolves, robbers, and sacrilegious, should falsely claim God’s name and recommend themselves by false titles, as if they were pastors, bishops, abbots, prelates, and so on.

So then our Prophet calls those whom he condemns, by way of taunt, pastors, and says that they fed, that is, they were called for this purpose, to do this work. But he afterwards adds, My flock you have scattered and driven away, and not visited. Surely it was not feeding to have no care for the sheep.

Their sloth in neglecting the flock was not to be tolerated; but it was still more intolerable when they exercised so much cruelty as to scatter the flock as if they were deadly enemies. And yet these are the things for which Jeremiah condemns them. We therefore see that there was an implied taunt when he conceded to them the office of feeding.

He then denounces judgment on them: I will visit upon you the wickedness of your doings. Here God declares that he would punish the pastors, to whom the scattering of the people was justly ascribed. For though no one was exempt from blame, as has been stated before, yet the main fault belonged to these pastors. This, then, is the reason why God declares that he would take vengeance, for he would not have his flock scattered with impunity.

It then follows, And I will gather my flock. As they had driven the people away, so God promises that he would take care to gather them. And yet he ascribes to himself what he had attributed to them—namely, that he had driven away his flock, but in a different sense. The pastors had scattered the flock not only by their sloth but also by their cruelty, for they became rapacious wolves; but God had punished the people, for they all had fully deserved such a scattering.

Thus, we see that the ungodly execute God’s judgment, but they are not excusable on this account, as if they were God’s ministers, for they have no such thing in mind. Nor can God be implicated in their sin while he thus employs them to execute his purpose. In short, the scattering of the people was a just punishment from God, for they had all departed from the faith; they had broken the sacred bond of the covenant by which God had bound them to himself. It was also the fault of the pastors—who, as I have said, were not only the priests but also the king and his counselors—because they avariciously and cruelly tyrannized over them.

I will gather, he says, not the flock, but the remnant of the sheep. God intimates here that he would be so merciful as to receive into favor not all indiscriminately, but a small number, constituting the elect. And for this reason, Paul carefully distinguished between the people and the remnant of grace, or the gratuitous remnant. For Christ, by his coming, appeared to have abolished the covenant by which God had adopted the children of Abraham, but Paul does not admit this.

Now, if anyone objects and says that the greater part of the people had been cut off, Paul allows this; but he says that the covenant remains valid in the remnant and also produces examples, such as the one we are now discussing. God then has always been the preserver of his Church; and thus his gratuitous adoption, by which he had chosen the seed of Abraham, never fails. But this adoption is effectual only for the remnant.

As for the word remnant, it not only intimates the small number of those whom God had resolved to gather but also the vengeance which, in terms of time, had preceded it. For God seemed to have destroyed the Jews when they were driven away into various lands, as they had no name remaining, and the kingdom and the priesthood were abolished. It was therefore a certain kind of death, as I have said before. But God here declares that there would be some remnant, according to what is said in Isaiah 10:22, that God saved a few, as it were, from the consumption. For he refers there to the very few that remained alive when they thought that it was all over for the whole people and that there was no hope of restoration.

I will gather, he says, the residue of my sheep from all the lands to which I shall have driven them. He again confirms what I have stated: that there would be no place for mercy until he had cleansed his Church from its many filthy pollutions. The scattering then of the people into various lands was the purgation of the Church, according to what God says, that he would separate the refuse and the chaff from the wheat in disciplining his people.

For as the chaff and the refuse are blown here and there when the wheat is winnowed, and only the wheat remains and is afterwards stored in the granary, so when God drove his people away into various lands, he then purged his Church. If anyone objects and says, “Then the remnant were dealt with like the refuse,” it is true as to the individuals, but God refers here to himself when he calls them his own, sheep, who were yet unworthy of such an honor.

He then adds that he would bring them back to their folds, that they might be fruitful, that is, bring forth and increase, and be multiplied. By 'folds' he undoubtedly means the land of Canaan, for there was then nothing in the world that the Jews would have preferred to the inheritance promised to them; the whole world was an exile to them.

For God had chosen that land in which they lived and had consecrated it to himself, and he gave it to them as an earnest or a pledge of the eternal inheritance. Therefore, he rightly now calls that land 'folds,' for they lived there under his guardianship and protection. The temple was, so to speak, the pastoral staff; they knew that God dwelt there, so that, being protected by his power, they might continue in safety. Since, then, there was safety for them under God’s protection in the land of Canaan, he calls it their fold. Then he says that they may be fruitful and be multiplied, for among other blessings, their increase was not the least significant. He afterwards adds—

He confirms the promise, for he would give them faithful and true pastors, who would perform their office as they should; for it would not be enough that the sheep should be restored to their folds, unless they were fed. We indeed know that a sheep is a simple animal, and therefore needs a shepherd to rule and guide it. God then intimates by these words, that after he had collected his flock into the fold it would be the object of his constant care; for he would appoint pastors, who would discharge their office in a far different way from wolves and sacrilegious robbers. He then adds a promise as to their security, which we shall consider tomorrow.

Grant, Almighty God, that since you formerly took such heavy vengeance on the impiety of your ancient people, that you did not spare even kings, who were representatives of Christ, nor their counselors, — O grant, that we today may continue in obedience to your word, and not so kindle your vengeance against us by our ingratitude, as to provoke you to punish us with that sad and dreadful desolation which you formerly pronounced against your people, and not in vain; but may your Church become more and more fruitful, so that we may know that you are really gracious to us; and may we thus in quietness give you thanks, and allow ourselves to be ruled by you, even by the hand of your only-begotten Son, until we shall be gathered from our scattering in this world into that eternal rest which he has obtained for us by his own blood. — Amen.

We said in our yesterday’s Lecture, that when the Lord promised to give pastors, he pointed out by this mode of speaking the continuance of his favor; as though he had said, that he would not only be the Redeemer of his people, but would also take care of the safety of those whom he delivered from exile. The two things are indeed necessary, for it would have profited them nothing to have the hand of God stretched out once in their behalf, unless he continued his favors to them to the end. The sum of the whole, then, is this, that the Jews, after being restored to their own country, would be under God’s protection, so that their safety would be secured, and be permanent and not momentary.

By adding, they shall not fear, nor dread, nor fail, or be lessened, he intimates that the Jews would be in a tranquil state under the pastors whom he would set over them. And we know that the duty of a true pastor consists of two parts; for it is not enough for him to rule and guide the sheep, unless he also defends them against all violence, the incursions of robbers and wolves. Now, this tranquility is set in contrast with the disquiet with which the Jews had been for a long time harassed; for we know that they had been tossed with great anxieties, owing to the continual incursions of their enemies. Since, then, they were continually trembling when they heard rumors of war, God promises them here a better condition, as we shall later see more clearly.

The Prophet confirms what he had previously said about the renewal of the Church; for it would not have been sufficiently strong in itself to say, “I have promised pastors who shall faithfully perform their duty,” unless the only true Pastor had been set before them, on whom God’s covenant was founded, and from whom the accomplishment of the promises that were hoped for was to be expected.

And it was usual for all the prophets, whenever they gave the people the hope of salvation, to bring forward the coming of the Messiah, for in him God’s promises have always been, yea, and amen (2 Corinthians 1:20). This, indeed, appears more clearly now, under the Gospel, than it did previously; but the faith of the Fathers could not have been complete unless they directed their thoughts to the Messiah.

Since, then, neither the love of God could have been assured to the Fathers, nor the testimony of his kindness and paternal favor be confirmed without Christ, this is the reason why the prophets were accustomed to set Christ before their eyes whenever they sought to inspire those who were miserable with good hope, who otherwise would have been overwhelmed with sorrow and driven into despair.

Therefore, what so often occurs in the prophets deserves special notice, so that we may know that God’s promises will become ineffective for us, or be suspended, or even vanish, unless we raise all our thoughts to Christ, and seek in him what would otherwise not be certain and sure for us.

According to this principle, the Prophet now says that the days would come in which God would raise up to David a righteous branch. He had spoken generally of pastors; but the Jews might have still been in doubt, and hesitated to believe that any such thing could be hoped for. Therefore, God here calls their attention to the Messiah, as though he had said that no hope of salvation could be entertained unless through the Mediator who had been promised to them, and that therefore they were not sufficiently wise unless they turned their minds to him.

Moreover, as the accomplishment of salvation was to be expected through the Mediator, God shows that the promise that he would give them pastors ought not to be doubted. Thus, it appears that I correctly stated at the beginning, that the former doctrine is confirmed by this passage in which God promises the coming of the Mediator.

And the demonstrative particle, behold, as we have elsewhere seen, is intended to show certainty. It was necessary for the Jews to be confirmed in this way, because the time had not yet arrived, and we know that their faith must have been severely shaken by so many and so long trials, if they had not had some support.

God, then, seems to point out the event as if with his finger, though it was still very remote. He does not intimate a short time, but he speaks in this manner for the sake of making the thing certain, so that they would not lose heart through a long period of expectation. Come, then, he says, shall the days in which he will raise up to David a righteous branch.

Though the preposition ל, lamed, is often redundant, yet in this place it seems to me that God has a reference to the covenant which he had made with David. And the Prophet did this intentionally, because the Jews were unworthy of any regard from God. But he here promises that he would be faithful to that covenant which he had once made with David, because David himself was also faithful and embraced with true faith the promise made to him. Then God, as though he would have nothing to do with that perverse and irreclaimable people, but with his servant David, says, I will raise up to David a righteous branch; as though he had said, “Though you were even a hundred times unworthy of having a Deliverer, yet the memory of David will always remain complete with me, as he was perfect and faithful in keeping my covenant.” Now, it cannot be doubted that the Prophet speaks here of Christ.

The Jews, in order to obscure this prophecy, insist that this applies to all the descendants of David; and thus they imagine an earthly kingdom, such as it was under Solomon and others. But such a thing cannot certainly be inferred from the words of the Prophet, for he does not speak here of many kings, but of only one.

The word “branch,” I allow, may be taken in a collective sense; but what is said afterwards? A king shall reign. They may also pervert this, for the word “king” is often taken for successors in a kingdom. This is indeed true, but we ought to consider the whole context. It is said, in his days. Therefore, it is evident that some particular king is intended, and that the words ought not to be applied to many.

And the last clause is a further confirmation: This shall be his name, by which they shall call him, Jehovah our righteousness. Here also the Jews pervert the words, for they make God the nominative case to the verb, as though the words were, “Jehovah shall call him our righteousness;” but this is contrary to all reason, for all must see that it is a forced and strained interpretation. Thus these miserable men betray their own perverseness, for they pervert, without any shame, all the testimonies in favor of Christ; and they think it enough to evade whatever strongly confronts them.

We must now, therefore, understand that this passage cannot be explained as referring to anyone but Christ alone. The design of the Holy Spirit we have already explained: God had from the beginning introduced this pledge whenever he intended to confirm faith in his promises. For without Christ God cannot be a Father and a Savior to men; nor could he have been reconciled to the Jews, because they had departed from him. How, indeed, could they have been received into favor without expiation? And how could they have hoped that God would become a Father to them, unless they were reconciled to him? Therefore, without Christ they could not rely on the promises of salvation. Therefore, I have rightly said that this passage must be understood as referring exclusively to the person of Christ.

And we know with certainty that he alone was a righteous branch; for though Hezekiah and Josiah were lawful successors, yet when we think of others, we must say that they were monsters. Doubtless, with the exception of three or four, they were all spurious and covenant-breakers; indeed, I say, spurious, for they had nothing in common with David, whom they ought to have taken as an example of piety.

Since, therefore, they were completely unlike their father David, they could not have been called righteous branches. They were, indeed, perfidious and apostates, for they had departed from God and his law. Thus, we see that there is here an implied contrast between Christ and all those spurious children who nevertheless had descended from David, though wholly unworthy of such an honor because of their impiety.

Therefore, as these kings had roused God’s wrath against the people and had been the cause of their exile, the Prophet now says that there would at length be a righteous branch; that is, that though those did all they could to subvert God’s covenant by their wicked deeds, there would finally come the true and the only Son, who is elsewhere called the first-born in the whole world (Psalms 89:27), and that he would be a righteous branch.

And this should be carefully noted; for neither Hezekiah nor Josiah, nor any like them, when considered in themselves, were worthy of this sacred distinction,

I will make him the first-born in the earth; and further,
My Son are you. (Psalms 2:7)

This could not have been said of any mortal man, considered in himself. And then it is said,

I will be to him a Father, and he shall be to me a Son; and the Apostle tells us that this cannot be applied even to angels (Hebrews 1:5). Since, then, this dignity is higher than angels’ glory, it is certain that none of David’s successors were worthy of such an honor. Hence Christ is justly called a righteous Branch. At the same time, the Prophet, as I have already reminded you, seems to set the perfect integrity of Christ in opposition to the impiety of those who under a false pretense had exercised authority, as though they were of that sacred race of whom it had been said, I will be to him a Father, and he shall be to me a Son.

It follows, — And reign shall a king. This also has not been added without reason, shortly after Jeconiah had been driven into exile, and also the whole royal family had been exposed to every kind of reproach. The crown, indeed, was cast on the ground, as it has already appeared, and was trodden underfoot. There was, therefore, no hope of a future kingdom when the seed of Abraham had become, as it were, extinct. This is the reason why God promises what we now hear of the restoration of the throne. We may easily infer from what all the prophets have said that the salvation of the people was dependent on the person of their king; and whenever God urged the people to entertain hope, he set a king before their eyes. A king was to be their head under God’s government. We now see the design of the Prophet in saying that a king would reign.

Some think that a king is to be understood as in opposition to a tyrant, because many kings had departed from their duty and committed robbery under that specious authority. I have no doubt that the word king was expressed so that the people would not doubt the fulfillment of this prophecy. For if it had been only said, I will raise up to David a righteous Branch, and he shall reign, they might, indeed, have entertained some hope, but it would have been small, and not full and complete. We, indeed, know that Zerubbabel and others excelled in some things, and were highly regarded for David’s sake; but there was then no kingdom. God therefore intended here expressly to testify that there would be the high privilege of a kingdom, so that there might be nothing wanting to the Jews, as the power of Christ would not be inferior to the power of David. Reign, then, shall a king; that is, he shall reign gloriously, so that there would not be merely some remnants of pristine dignity, but that a king would flourish, become strong, and attain perfection, such as it was under David and Solomon, and much more excellent.

It follows, — And shall act prudently, and shall do judgment and justice in the land; or, “he shall prosper,” for שכל, shecal, means both. Yet the Prophet seems here to speak of right judgment rather than of success, for the two clauses should be read together: he shall act prudently, and he shall do judgment and justice. It seems then that he means this in short, — that Christ would be endowed with the spirit of wisdom as well as of uprightness and equity, so that he would possess all the qualifications, and fulfill all the duties of a good and perfect king.

And in the first place, wisdom or prudence is necessary, for probity alone would not be sufficient in a king. In private individuals indeed it is of no small value; but probity in a king, without wisdom, will achieve little. Therefore, the Prophet here commends Christ for his good discernment, and then mentions his zeal for equity and justice.

It is indeed true that Christ’s excellences are not sufficiently presented by expressions such as these; but the similitude is taken from men, for the first endowment of a king is wisdom, and then integrity in the second place. And we know that Christ is often compared to earthly kings, or presented to us under the image of an earthly king, in which we may see him; for God accommodates himself to our ignorance. Since, then, we cannot comprehend the unspeakable justice of Christ or his wisdom, therefore God, so that he may gradually lead us to the knowledge of Christ, represents him to us under these figures or types.

Although, then, what is said here does not fully capture the perfection of Christ, yet the comparison should not be considered improper; for God speaks to us according to the measure of our capacities, and could not at once in a few words fully express what Christ is. But we must bear in mind that from earthly kings we must ascend to Christ; for though he is compared to them, yet there is no equality. After having contemplated in the type what our minds can comprehend, we should ascend further and much higher.

Hence, the difference between the righteousness of Christ and the righteousness of kings should be noted here. Those who rule well can in no other way administer righteousness and judgment than by being careful to render to everyone what is theirs, and that by checking the audacity of the wicked, and by defending the good and the innocent; this only is what can be expected from earthly kings.

But Christ is far different; for he is not only wise so as to know what is right and best, but he also endows his own people with wisdom and knowledge. He executes judgment and righteousness, not only because he defends the innocent, helps those who are oppressed, gives help to the miserable, and restrains the wicked; but he does righteousness, because he regenerates us by his Spirit, and he also does judgment, because he bridles, as it were, the devil.

We now, therefore, understand the design of what I said, that we should note the transcendence of Christ over earthly kings, and also the analogy; for there is some likeness and some difference. The difference between Christ and other kings is very great, and yet there is a likeness in some things; and earthly kings are presented to us as figures and types of him.

It then follows that Judah shall be saved in the days of this king. By days we are not to understand only the life of Christ, which he lived in this world, but that perpetuity of which Isaiah speaks, when in wonder he asks,

His age who shall declare? (Isaiah 53:8); for he died once, that he might live to God, according to what Paul says (Romans 6:10). It was then but a short beginning of life when Christ was manifested in the world and conversed with men; but his life is to continue for ever. It is, therefore, the same as if the Prophet had said that when Christ came and descended from the Father, the Church would be saved.

If it is now asked, “How long shall it be saved?” the answer is, “As long as the King himself shall continue; and there is no end to his kingdom.” It follows, therefore, that the salvation of the Church will be for ever. This is the overall meaning.

Now, though the Prophet speaks of the deliverance of the people, there is yet no doubt that he especially presents what properly belongs to the kingdom of Christ. He is set over us as a king, that he might be our Savior; and his salvation, though it extends to our bodies, should yet be viewed as properly belonging to our souls; for the kingdom of Christ is spiritual, and so is everything connected with it. Hence, when the Prophet says that saved would be Judah, it is as if he promised that the happiness of the Church would be real and solid under Christ.

He adds, Israel shall dwell in confidence; for in a happy life the first thing is that we possess tranquil and quiet minds, for tranquility has rightly been commended by the ancients. When all things which men covet are heaped together, and what they think necessary for happiness, they still cannot be other than miserable if their minds are not in a right state. It is not, therefore, without cause that tranquility is added when mention is made of salvation.

And experience itself teaches us that we have no salvation unless we, relying on Christ the Mediator, have peace with God, as Paul also mentions it as the fruit of faith, and shows that otherwise we would always be miserable: we have peace, he says, with God (Romans 5:1). He therefore also concludes that our very miseries are a help to our salvation; for afflictions prove patience, patience exercises hope, and hope never makes us ashamed; and the proof of this is added, because God thus really shows that he is present with us.

Thus, we see how appropriately the Prophet connects tranquility of mind with happiness. Moreover, it is certain that we do not yet enjoy either salvation or peace, such as are here promised; but let us learn by faith what salvation is, and also what is rest even in the midst of the agitations to which we are continually exposed; for we rest on God when we cast our anchor in heaven. Since, therefore, the Prophet says here that Judah would be saved and that Israel would be in a tranquil state, let us know that he includes the whole kingdom of Christ from the beginning to the end, and that therefore it is no wonder that he speaks of that perfect happiness, only the first fruits of which now appear.

He then adds, And this is the name by which they shall call him, Jehovah our Righteousness. By these words the Prophet shows more clearly that he speaks not generally of David’s posterity, however excellent they may have been, but of the Mediator, who had been promised, and on whom depended the salvation of the people; for he says that this would be his name, Jehovah our Righteousness.

Those Jews, who seem more modest than others, and dare not, through stubborn persistence, to corrupt this passage, do yet evade the application of this title to Christ, though it be suitable to him. For they say that the name is given to him because he is the minister of God’s justice, as though it was said that whenever this king appeared all would acknowledge God’s justice as shining out from him. And they cite other similar passages, as when Moses calls the altar, Jehovah my banner, or my protection (Exodus 17:15). But there is no similarity whatsoever between an altar and Christ. For the same purpose they refer to another passage, where it is said,

And this is the name by which they shall call Jerusalem,
Jehovah our peace. (Ezekiel 48:35)

Now Moses meant nothing other than that the altar was a monument of God’s protection; and Ezekiel only teaches that the Church would be, as it were, a mirror in which God’s mercy would be seen, as it would shine out then, as it were, visibly. But this cannot for the same reason be applied to Christ. He is presented here as a Redeemer, and a name is given to him — what name? The name of God. But the Jews object and say that he was God’s minister, and that it might therefore be in a sense applied to him, though he was no more than a man.

But all who judge matters without conflict and prejudice can easily see that this name is appropriately applied to Christ, as he is God; and the Son of David belongs to him as he is man. The Son of David and Jehovah is one and the same Redeemer. Why is he called the Son of David? Because it was necessary that he should be born of that family. Why then is he called Jehovah? We therefore conclude that there is something in him more excellent than what is human; and he is called Jehovah because he is the only-begotten Son of God, of one and the same essence, glory, eternity, and divinity with the Father.

Thus, it is evident to all who judge impartially and thoughtfully that Christ is presented here in his twofold character, so that the Prophet brings before us both the glory of his divinity and the reality of his humanity. And we know how necessary it was that Christ should come as God and man; for salvation cannot be expected in any other way than from God, and Christ must confer salvation on us, and not only be its minister.

And then, as he is God, he justifies us, regenerates us, illuminates us with a hope of eternal life; to conquer sin and death is doubtless what can be effected only by divine power. Therefore Christ, unless he were God, could not have performed what we had to expect from him.

It was also necessary that he should become man, that he might unite us to himself; for we have no access to God unless we become the friends of Christ. And how can we be made so, except by a brotherly union? It was not, therefore, without the strongest reason that the Prophet here presents Christ to us both as a true man and the Son of David, and also as God or Jehovah, for he is the only-begotten Son of God, and always the same in wisdom and glory with the Father, as John testifies in Jeremiah 17:5, 11.

We now, therefore, perceive the simple and real meaning of this passage: namely, that God would restore his Church, because what he had promised respecting a Redeemer stood firm and inviolable. Then he adds what this Redeemer would be and what was to be expected from him; he declares that he would be the true God and yet the Son of David. And he also instructs us to expect righteousness from him, and everything necessary to a full and perfect happiness.

But by saying, God our righteousness, the Prophet still more fully shows that righteousness is not in Christ as if it were only his own, but that we have it in common with him, for he has nothing separate from us. God, indeed, must always be considered just, even if iniquity prevailed through the whole world; and men, were they all wicked, could do nothing to impugn or mar the righteousness of God.

But yet God is not our righteousness as he is righteous in himself, or as having his own peculiar righteousness; and as he is our judge, his own righteousness is adverse to us. But Christ’s righteousness is of another kind: it is ours, because Christ is righteous not for himself, but possesses a righteousness which he communicates to us.

Thus, we see that the true character of Christ is here presented, not that he would come to manifest divine justice, but to bring righteousness, which would be effective for the salvation of men. For if we regard God in himself, as I have said, he is indeed righteous, but is not our righteousness.

If, therefore, we desire to have God as our righteousness, we must seek Christ, for this cannot be found unless in him. The righteousness of God has been presented to us in Christ; and all who turn away from him, though they may take many circuitous courses, can yet never find the righteousness of God. Therefore, Paul says that he has been given or made to us righteousness, — for what end? that we might be made the righteousness of God in him (1 Corinthians 1:30). Since, therefore, Christ is made our righteousness, and we are counted the righteousness of God in him, we therefore learn how properly and appropriately it has been said that he would be Jehovah, not only that the power of his divinity might defend us, but also that we might become righteous in him, for he is not only righteous for himself, but he is our righteousness.

Prayer:

Grant, Almighty God, that we, having been all slaves to sin and to iniquity, but regenerated by the Spirit of your only-begotten Son, may truly and with sincere desire seek to serve and worship you alone, and so consecrate ourselves to you, that it may appear that we do not falsely profess the name of Christ, but that we are truly his members, being partakers of that new life which he brought us; and may we make such progress in it, that, having finished our course on earth, we may at last come to that fullness of life and happiness which has been procured for us by him, and which is laid up in heaven for us. — Amen.

The Prophet, after speaking of the Redeemer who was to be sent, now extols that great favor of God. He says that it would be so remarkable and glorious that the former redemption would be nothing compared to the greatness and excellence of this.

When the children of Israel were brought out of Egypt, God, we know, demonstrated His power by many miracles, so that this favor towards His people might appear more illustrious. The Prophets rightly exhorted and encouraged the faithful to maintain good hope by recalling what was done then.

But our Prophet enhances the second redemption with this comparison: that in the future, the kindness of God, with which He favored His people when He delivered them from the bondage of Egypt, would not be remembered. Instead, something more remarkable would be done, so that everyone would talk about it, and everyone would proclaim the immense benefit God would confer on them by delivering them from their exile in Babylon.

He then says that the days would come in which it would not be said, Live does Jehovah, who brought His people from Egypt, but who brought His people from the land of the North. Yet he does not mean that the memory of God’s favor towards the Israelites, when He brought them from Egypt, was to be abolished. Instead, he reasons here from the lesser to the greater.

It is as if he had said that God's deliverance of His people from the land of Egypt was an evidence of His favor that could not be sufficiently praised; if taken by itself, it was worthy of being forever remembered. However, when compared with the second deliverance, it would seem almost as nothing. The meaning is that the second redemption would be so much more remarkable than the first that it would overshadow the memory of it, though it would not erase it.

This passage deserves special attention, for from it we learn how much we should value the redemption we have obtained through the only-begotten Son of God. From this, it also follows that we are more indebted to God than the Fathers under the Law were, since He has dealt far more generously with us and has exerted His power more fully and effectively on our behalf.

We further learn that the Prophet, in this prophecy, does not include only a few years, but the entire kingdom of Christ and its complete development. He indeed speaks of the return of the people to their own country, and this should be acknowledged, even though some Christians have been too rigid in this regard. For by overlooking the entire intermediate period between the people's return and Christ's coming, they have interpreted the prophecies too forcefully as referring only to spiritual redemption.

There is no doubt that the Prophet begins with the people's free return from captivity. But, as I have said, Christ’s redemption is not to be separated from this; otherwise, the fulfillment of the promise would not be apparent to us, for only a small portion returned to their own land.

We also know that they were harassed by many and continual troubles, so their condition was always miserable, for nothing is worse than a state of unrest. Furthermore, we know that they were often plundered and were also reduced to a state of bondage. We know how cruelly they were treated at one time by the Egyptians and at another by the kings of Syria.

Therefore, more was promised by Jeremiah than what God actually performed, unless we include the kingdom of Christ in this prophecy. But since God restored His Church through Cyrus in such a way that it served as a kind of prelude to a future and perfect redemption, it is no wonder that the prophets, whenever they spoke of the people’s return and the end of their exile, looked forward to Christ and to His spiritual kingdom.

So now we see the Prophet's intention when he says that the days would come in which their first redemption would not be spoken of by the people as a remarkable or chief evidence of God’s favor and power, because their second redemption would far surpass it.

Regarding the formula or manner of speaking, Live does Jehovah, we know that the ancients used such words when making a solemn oath and whenever they sought to encourage themselves with hope during adversities.

Therefore, whenever they found themselves so oppressed that their only escape from evil was through God’s favor, they usually said that the God who had formerly been the Redeemer of His people still lived, and that there was no lessening of His power, so that He could, if necessary, bring help to His Church and to every member of it ten times, a hundred times, or a thousand times.

He says, from all the lands to which I shall have driven them, and he says this for two reasons, which we will state shortly.

The change of person does not obscure the meaning. He says, Live does Jehovah, who brought out and led His people from the land of the north, and from all the lands to which I had driven them; but there is no ambiguity in the meaning.

Regarding the subject itself, it seems that God first intended to remind the Jews of their sins, as this knowledge was to be the path to repentance, or a preparation for it.

For unless they were convinced that they were disciplined for their sins by God’s hand, they would either have thought their exile was accidental or would have given way to murmuring complaints, as they often did. But God here declares that He was the author of their exile, so that the Jews might know that God justly punished them for their many and grievous sins.

But God, secondly, shows that it was in His power, whenever He pleased, to restore those whom He had afflicted. This was similar to raising from death those whom He had slain, according to what is said elsewhere:

“God is He who kills, and who brings to life.”
(1 Samuel 2:6)

Many indeed can destroy, but they cannot heal the wound they may have inflicted. But with regard to God, He is both a righteous Judge and a merciful Savior.

Therefore, just as death is in His power whenever He punishes people for their wickedness, so also He has life in His hand and at His command whenever He intends to show mercy. So now we perceive what the Prophet intended by saying that the Jews had been driven away by God.

He afterwards adds, They shall dwell in their own land. It was necessary for the Jews to be sustained by this support until the coming of Christ, for they understood that they would possess the inheritance promised to their ancestors as a pledge of eternal life and of the heavenly kingdom.

The Prophet here again denounces the wickedness of the people. But as the prophets by their flatteries had then led astray the king and his princes, as well as the people, the Prophet directed his discourse to them, and says that his heart was troubled on account of the prophets. We know that people think themselves half absolved when no one severely reproves them.

When, therefore, the prophets ceased from their work, there was such great complacency among the whole people that they had no fear of God. This is why the Prophet now says that his heart was troubled on account of so much indifference. For the prophets were, as it is said elsewhere, like dumb dogs; they overlooked the most grievous and atrocious sins, and they made no effort to restore the people to the right way.

Troubled, then, he says, is my heart for the prophets. A heavier judgment awaited them, for they ought to have been the instruments of God’s Spirit, the heralds of His judgments. They ought to have undertaken His cause by using exhortations, reproofs, and threatenings.

Yet there is no doubt that what is said should be extended to the whole body of the people. But Jeremiah wished to begin with the prophets, as though he had said that it was monstrous that the prophets boasted they were God’s ministers, and yet were dumb in the midst of so much wickedness.

On account of the prophets, he says, broken is my heart. Then he says that his bones were disjointed. In the first chapter of Genesis, when Moses speaks of the Spirit as moving on the waters, he uses the same verb, but in a different conjugation. However this may be, it is most suitable to say that his bones were disjointed.

And we know that the bones are tied together by sinews, so that they are not moved from their places; for the loosening of one bone renders the whole body almost useless. By this manner of speaking, then, he meant to express the most painful distress of mind, as though he had said that what he possessed as the firmest and strongest part of him had become weak and altogether feeble.

He then compares himself to a drunken man, by which metaphor he conveys that he was completely stunned, and that all his senses were taken from him. And he adds, over whom wine has passed. The verb עבר, ober, means to pass beyond; but to pass over is its meaning here.

One who is overcome by excessive drinking seems as though he has drowned; for when one falls under the water, he is as submerged as one who drowns his brain with wine. Drunkenness is like a grave, as it holds the whole person under its power.

Yet the Prophet meant nothing other than that this monstrous situation astonished those who were of a sane and sound mind, and that it also shook and disjointed all their limbs, and terrified and confounded minds otherwise quiet and tranquil.

Certainly, Jeremiah was a wise man and was also endowed with courage, so that he would not have recoiled from every evil, however great; nor could he have been easily overwhelmed with stupor like a drunken man. Hence by these comparisons he shows how dreadful and monstrous it was that the prophets were so unconcerned as not to say a word, when they saw that impiety and contempt of God were so rampant, and when they saw the whole land defiled with every kind of wickedness, as we will soon see.

Then he says, On account of Jehovah, and on account of the words of his holiness. By saying, on account of Jehovah, he brings God before them as a judge and avenger, as though he had said: “If they believe that there is a God in heaven, it is a wonder that they are so brutish as to dare to boast of His name, and yet silently to allow heaven and earth to be thrown into confusion.

Where, then, is their reason, when they dare so carelessly to profess a name so fearful and awe-inspiring? For whenever God’s name is mentioned, it ought to bring to their minds not only His goodness and mercy, but also His severity, and then His power, which is dreadful to all the wicked.

Since then these men dare to trifle with God in this way, must not their stupidity be monstrous?” What the Prophet means, then, is this: it was a wonder that the prophets undertook their office and yet had no concern for the glory of God.

And he adds, On account of the words of his holiness. People would seek ease if God did not rouse them by His word.

But the Law had been written for the Jews. These false prophets knew that if they wished to perform their work rightly, they ought to have been expounders of the Law. Since these things were sufficiently known, the Prophet justly refers here to the word of God, as if to put a bridle in their mouths, so that they would not, in their usual manner, evade what a mere profession of God’s name implied.

Since, then, God had testified in His Law how He would have His people governed, how was it that these prophets were not terrified by God’s words?

And as hypocrites not only despise God Himself and diminish His glory, but also disregard the teaching of His law, the Prophet adorns God’s words with remarkable praise, calling His words the words of his holiness.

And he thus calls God’s words holy, and therefore inviolable, so that the ungodly might know that a dreadful vengeance was near them, because they disregarded both God and His holy words.