John Calvin Commentary Jeremiah 31

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

Let us now come to the truth which the Prophet handles: he reminds the people, no doubt, of the ancient benefits of God, so that the miserable exiles might entertain hope and not doubt that God would be their deliverer, though they were, as it were, drowned in Chaldea and overwhelmed with a deluge of evils.

This is the reason why he mentions the desert, and why Jeremiah also adds that those who were then preserved had escaped from the sword. For the people, though they lived in a pleasant and fertile country, were, in a way, in a desert when compared with their own country. Since the Israelites had been driven far away into foreign lands, all the regions where they then lived are compared to a desert. A similar way 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 then did he understand by "desert"? Even the most fertile regions: Chaldea, Assyria, and other neighboring countries. But with regard to the people, he calls these countries "desert" because their exile was always sorrowful and miserable.

So then, in this place, the Prophet, to animate the exiles with hope, says that though they had been sent away to unknown regions, distance or anything else that might seem to oppose their liberation could not prevent God from restoring them, for He formerly liberated their fathers when they were in Egypt.

Now, since the Jews might again object, saying that they were few in number and also that they were always exposed to the sword as they lived among the most cruel conquerors, 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 Prophet's design, and we may summarize the substance of what he says in a few words: There was no reason to fear that God would not, in due time, deliver His people.

For it was well known that when He formerly became the liberator of His people, His power was rendered illustrious in various ways; indeed, it was inconceivably great, since for forty years He nourished His people in the desert. Also, their coming out was as though the dead arose from their graves, for the Egyptians could have easily killed the whole people. Thus, they were taken, as it were, from death when they were led into the land that had been promised to Abraham.

Therefore, there was no doubt 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 be gathered from this: 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. This is 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 (Psalms 143:5).

So David not only called to mind the benefits of God which he himself had experienced, but also what he had heard from his fathers and what he had read 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.

The last part is commonly translated, “I have therefore drawn you in mercy;” but the sense is lifeless and unsuitable. I therefore have no doubt that he, on the contrary, means that the mercy of God would not be fleeting, 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 an outcry, as the unbelieving are accustomed 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, the blasphemy of the people is narrated.

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.” This is like profane men today, who, when we present examples of God’s favor from the Law, from the Prophets, or from the Gospel, exclaim, “He! c’est du temps jadis.” Thus, they mockingly 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 warn of 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 Jeremiah meant to express the same thing here: “At a remote time Jehovah appeared to us.” That is, “You indeed speak in high terms of the redemption by which our ancestors were liberated, but what is that to us? Why do you not rather show us plainly what God intends to do? And why do you not bring forward some ground for present joy? Why do you not really prove that God is favorable to us? But you speak of the ancient deliverance, while that narrative is now as if obsolete.”

Thus we see that men have always been ungrateful to God from the beginning. For as far as they could, they buried the gracious acts of God. Nor was their impiety discovered only by this, but also because they treated with scorn all ancient histories, which have nevertheless been preserved for us so that our salvation might be furthered.

“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 shows 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 do the profane say? “He! You tell us what has been written, but this is remote from us, and through length of time has faded away. What is antiquity to us?” But though the Jews used this sacrilegious language, let us still 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; no, 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 disregard his ancient benefits.

Hence the Prophet answers, But, etc. The copulative ו (vav) is here an adversative, as though he had said, “No,” or “Yes,” for it may also be taken for גם (gam), meaning, “Yes, I have loved you with perpetual love.”

Then God answers the ungodly and shows that he, having once become 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 slander that God acted bountifully only for a moment towards his people and regarded their miseries only once, so as to help them.

Yes, he says, I have loved you with perpetual love. God then here shows 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 rebukes the detestable blasphemy of the people and implies that adoption was the cause of their redemption.

And this passage should be carefully noted, for these false ideas immediately come 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 do not know whether God’s purpose remains the same. He, indeed, conferred this favor on his ancient people, but we do not know whether the same can or will be extended to us.” Thus the devil, by his cunning, suggests to us these false ideas, which hinder the flow of God’s favor, so that it may not come to us.

So the grace of God is halted 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, an especially useful doctrine when the Prophet shows that whatever blessings God has at any time conferred on his ancient people should be ascribed to his gratuitous covenant, and that that covenant is eternal.

Hence, there is no doubt that God is today prepared to secure the salvation of all the godly, for he remains ever the same and never changes. He would also have his fidelity and constancy shine forth in the covenant which he has made with his Church.

Since, then, the covenant of God is inviolable and cannot fail, even if heaven and earth were thrown into confusion, we should feel assured that God will always 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 should make of this clause.

A confirmation then follows: Therefore I have prolonged my mercy toward you. I have already said that this clause is otherwise translated and explained. But nothing can be more weakened when we read it this way: “I have drawn you 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. Only one letter is implied, but this does not interfere with the sense; and such forms of speech are often found elsewhere. 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 many benefits on them.

For with what victories did he favor them? And then how often had he pitied them? God then did not cease 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 show himself favorable to the Israelites, but he had exhibited himself the same for four hundred, five hundred, or six hundred years.

And thus also that impiety and blasphemy of the people—that God had formerly appeared to them—is best refuted. “No,” he says, “unless you most wickedly suppress my benefits, you must perceive that the benefits I conferred on your fathers have been long extended to you, and have been perpetual and manifold.”

We now perceive the real meaning of the Prophet. If anyone were to prefer turning the preterite to the future, I would not object: “Therefore I will prolong (or extend) my mercy toward you.” 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.

Jeremiah, in this verse, continues with the same subject: that even though there would be the long period of seventy years, God would still become the liberator of His Church. Length of time might have extinguished the faith of the people, as is too often the case.

For when nothing appears to us but the naked word, and when God repeats the same promises day after day, we consider it insignificant. Then, when some evil has been prevailing, we think that all paths have been closed, so that God cannot bring a remedy.

We thus measure His power by our own standard. And since He often comes late to help us, because He allows people to be long afflicted with disease or other evils, we imagine that God will never come when He suspends and delays His favor longer than we wish.

Therefore, 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 contrasted with the grief with which the people were to be oppressed in exile—and, indeed, had already been partly oppressed, as many had been driven into exile.

But Jeremiah expresses their joy and gladness by a figurative way of speaking, using terms like tabrets and dances of those who play. For when the Prophets announce the vengeance of God, they usually say, “All joy shall cease among you; you shall no longer play with the harp or with musical instruments.” So also in this passage, Jeremiah says that they would return to the tabrets and dances when God restored them to their own country.

However, we should not use this testimony of the Prophet to excuse profane licentiousness, by which profane people pervert the benefits of God. For they preserve no moderation in their joy but abandon themselves, and thus act wantonly against God.

And it is the tendency of all dances and sounds of tabrets to stupefy profane people. The Prophet, therefore, did not intend to allow this sort of licentiousness to the people, for we must always remember what he said previously: that the voice of praise would go forth with joy.

By tabrets and dances, he therefore means holy joy, connected with praises to God and with the sacrifice of thanksgiving.

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

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

What then did he mean by these words? He meant that the country would, for a time, be so deserted that there would be no vines on the richest and 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 you, he reminds the Jews that they were to bear God’s judgment with resignation while they could see nothing but desolation throughout the whole land.

This, then, is what the word yet intimates. When he promised that there would be vines again on the mountains of Samaria, he added that those who planted them would enjoy the fruit. Here, then, is an additional blessing: it would have profited them nothing to plant or set vines unless this blessing of God was added, for it is a very grievous thing to be deprived of a possession that we have cultivated, and on which we have spent much labor.

He who has diligently planted vines and 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 the Jews, when they returned, the opportunity to plant vines, but would also cause them to enjoy the fruit in peace and quietness. They shall then profane, that is, apply to their own use in the fifth year the fruit produced by the vines, as if he had said, “They shall dwell, without disturbance, in their own inheritance, once they have returned to it.”

Prayer:

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

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 way about 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, for whom there was hardly any hope, because they had been in exile for a long time. 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 treachery they had shut themselves out, so that they were unworthy of such an honorable distinction. So the Prophet here declares that God’s favor would surpass the wickedness and perversity of the people of Israel.

Hence he says that the day would come in which watchmen would cry on the mountain of Ephraim, and so on. By Ephraim, as is well known, the ten tribes are often to be understood, and that on account of Jeroboam, who first reigned over them. But we ought always to remember that under one tribe, in this case, all the ten tribes are included.

When, therefore, the Prophet speaks of watchmen on Mount Ephraim, he means all the watchmen, placed on their watchtowers, throughout the whole kingdom of Israel. But the contrast ought to be noted, for Jeroboam had closed up every passage by which the Israelites might ascend to Jerusalem; for he feared that they might there hear of God’s covenant which he had made with David and his posterity.

He was ill 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 therefore follow that, as for 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 treacherous 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 roads 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 noted, 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 having despised the place which God had appointed for himself, they 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 been 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.

Now this passage is especially useful, for we may therefore 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. Therefore the Prophet here mentions Mount Zion, which had been chosen by God, that he might show 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.