John Calvin Commentary Jeremiah 31:19

"Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh: I was ashamed, yea, even confounded, because I did bear the reproach of my youth." — Jeremiah 31:19 (ASV)

Jeremiah now proceeds with what he had previously touched upon briefly, namely, to show that the punishment inflicted on the Israelites had not been without its fruit. This is a doctrine that especially ought to be known, for we always shun whatever is hard for our human nature; so that if it were according to our own will, God's chastisements would never be well-received by us. It is, therefore, necessary to consider the outcome, as the Apostle reminds us (Hebrews 12:11).

Now, when we see that God is concerned for our salvation while dealing with us somewhat severely, our sorrow is eased and diminished. This is especially true when experience proves that punishment is good for us; we then consider ourselves fortunate and give thanks to God that He has not allowed us to perish completely in our sins. This is the reason why the Prophet expands on this doctrine.

He therefore says, After You have turned me, I repented. He confirms what he has already said: that it is the unique work of God when a sinner repents, and that it cannot be ascribed to human powers, as though people could by themselves turn to the right way. But how was this done? After You have turned me. He thus repeats in other words what he had said, but for the purpose of confirming his previous statement. The meaning is that we are never touched by a serious feeling, so as to be displeased with our sins, until God Himself turns us.

From this we learn how blind the Papists are, who, when speaking of repentance, hold that humanity, through its own free will, returns to God; and on this point is our greatest dispute with them today. But the Prophet briefly settles the whole question. For, as he had said before, that people cannot turn unless God turns them, he now adds that he had found this to be the actual fact: that people had never become conscious of their sins, even though God had severely punished them, until they were turned—not by their own free will, but by the hidden working and influence of the Holy Spirit. After You have turned me, I repented. The meaning is that people never entertain a real hatred toward sin unless God illuminates their minds and changes their hearts. For what is the turning or conversion of which the Prophet speaks?

It is the renewal of the mind and heart. For its definition may be derived, as they say, from its contrary: what is turning away? It is the alienation of the mind and heart from God. It then follows that when we turn, we are converted; we are renewed in knowledge, and then in heart, or in our affections. Both of these the Prophet ascribes to the grace of God, for he says that the people did not repent of their sins until they were turned or converted—that is, until they were renewed both in mind and heart.

Some offer this translation, “After I received consolation;” but their mistake is easily refuted by the context, for it immediately follows, I was ashamed and also confounded. There is no doubt then that what is set forth here is the displeasure with sin that is felt when the sinner is terrified by God’s judgment, leading him to renounce his vices.

After I was made known to myself, or, after it was shown to me, or, simply, after I knew it, and so on. For we may take the meaning to be: After it was given to Ephraim to know himself, or, after he knew himself. Some offer this translation, “After I was known;” and so the meaning would be the same as those words of Paul, After you have known God, or rather are known by Him (Galatians 4:9).

But I fear that this interpretation is too refined. I therefore would rather follow those who offer this rendering, “After I became known to myself,” or, “after the thing was made known to me.” The Prophet, no doubt, commends here the grace of God, because the veil had been taken away from the eyes of the people, or because they had been cured of their blindness. It is as though they were saying that they had long been blind, because they took delight in their vices, and their whole soul was in a torpid state; for we know that those who are forsaken by God are wholly insensible and are, as it were, like beasts.

Then the people of Israel confess that they were, for a time, thus stupid, and that their minds were blinded; they therefore acknowledge here the grace of God, that He had at last opened their eyes. For they do not speak here, as we have said, of their own virtue or power, but acknowledge that their repentance proceeded wholly from God’s gratuitous favor.

Just as, then, under the word 'turning' or 'conversion,' the renewal of the whole soul is included, so now it is expressly said that they were endowed with a right mind, because God had taken away the veil by which their eyes were covered and had bestowed new light on them. The meaning is that they were not touched by the true fear of God before they were endowed with a right mind; but at the same time, he testifies that this had been obtained through the unique favor of God. From this we see that the Prophet, in the name of the ten tribes, acknowledges that nothing depended on human free will, but that a sound mind and a right disposition of the heart are the work of the Holy Spirit.

The smiting of the thigh means sorrow or grief, which arises from the fear of God. For as long as we disregard God’s judgment, Satan must necessarily fascinate us with his allurements; but when God manifestly shows that He is our judge, and when our own baseness comes to view, then we begin to smite the thigh. And he adds what means the same thing, I was ashamed and even confounded. I wonder why many interpreters have omitted the particle גמ (gam), meaning "even"; they invert the order and render it thus: “I was confounded and ashamed.” But the particle shows that the Prophet enhances the greatness of the sorrow and shame when he says, I was ashamed and even confounded.

He then adds, Because I have borne the reproach of my youth. He here repeats what he had said before, namely, that punishment, sent from above, had done good to the Israelites. For unless they had been thus made ashamed, they would have always taken delight in their vices; for we see that the wicked flatter and deceive themselves as long as God spares them and shows forbearance toward them.

Hence the Prophet, in the name of the people, says that punishment had been profitable to him. But we must bear in mind what we have said: that this fruit proceeds entirely from the grace of God. For the reprobate, however dreadful the examples of vengeance God may exhibit, still remain unyielding, nor do they bear their own reproach—that is, confess that they have sinned.

To bear reproach, then, is peculiar to the elect of God, who have been regenerated by His Spirit, for they understand the cause of their afflictions. When we see two diseased persons, one of whom is insane and so is insensible to his disease, while the other feels his sorrow and is affected by it, in this case we see some difference.

But we see another difference in others who are diseased. We may therefore suppose a third case, for it often happens that one who is affected with sorrow does not yet examine its cause. The one who is healable, then, is one who understands from where his disease has arisen and so is ready to obey and willing to adopt the necessary remedies.

There are also many who rush headlong to their own ruin. Some, indeed, feel their punishment to be bitter but do not consider its cause—that is, that they have provoked God’s wrath. But those who are prepared to seek the restoration of health well know how they have contracted their disease.

Hence the Prophet here says that they bore their reproach, for they not only felt their sorrow but also considered its source—that is, that they had, by their sins, provoked the wrath of God.

By youth he metaphorically points out the time when the Israelites indulged in excesses, for we know how much ardor belongs to that age. In the aged there is more moderation, but the young intemperately indulge themselves. It is therefore a metaphorical expression by which the Prophet intimates that the Israelites had, for a time, been wanton against God, their petulance not being subdued, for, as he had said, they had been like untamed bullocks.