John Calvin Commentary Jeremiah 31:20

"Is Ephraim my dear son? is he a darling child? for as often as I speak against him, I do earnestly remember him still: therefore my heart yearneth for him; I will surely have mercy upon him, saith Jehovah." — Jeremiah 31:20 (ASV)

God here complains about the Israelites because He had produced so little effect on them by His great goodness. For the adoption with which He had favored them was an immense benefit; but by their ingratitude, they had in a way annihilated that favor. God then asks here what kind of people the Israelites had been.

But a question makes something stronger, for one who asks a question shows that he is not speaking of something uncertain, but of something the knowledge of which is so conspicuous that it cannot be denied. It is then as though He had said that Ephraim was unworthy of any honor or esteem, and that he was no object of delight.

So we now perceive what God means in the beginning of the verse: namely, that the people were unworthy of any mercy because they had abolished, as far as they could, the favor of adoption. For by the word son, He refers to that special favor, the covenant which He had made with the seed of Abraham.

In the first place, He calls him a son, בן, ben, and then a child, ילד, ilad, which refers to his birth. But by these two names, God here intimates that they were to Him a peculiar people, as He everywhere calls those His sons who were the descendants of Abraham. For circumcision was to them a symbol and pledge of the covenant; and so the time is a circumstance that should be noted, because God does not show here what the Israelites were before He had chosen them to be His people.

But as I have already said, He charges them with ingratitude, from the time they had been adopted by Him as His children. He then calls them sons, or children, by way of concession, and with regard to their adoption, just as Jerusalem was called the holy city because it was God’s habitation.

There is then a concession as to the name given to them. But He afterwards adds that this son was not precious, that is, worthy of any honor, and that he was not an object of delight; as though He had said that this son was of a perverse and wicked disposition, so that He could not take any delight in him. This is similar to another comparison He makes in Jeremiah 2:21, as we have seen, where He complains that the Jews had become bitter to Him,

“My vine have I planted thee;
why then art thou turned to me into bitterness?”

So also now He says that the Israelites were indeed His sons, but that they were evil-disposed sons, disobedient sons, sons who only vexed their Father, who wounded His feelings, who filled Him with sorrow.

He then adds, For from the time I spake in him, so it is literally. It is commonly agreed that these words are to be read with those that follow: “For from what time I spake;” and thus the relative אשר, asher, is to be understood. But literally it is, “For from the time I spake in him,” בו, bu, or, as some render it, “concerning him;” but it may suitably be rendered “with him.” Then they read, in connection with this, Remembering I will yet remember him.

This passage, on account of its brevity, is obscure and therefore ambiguous. But the common opinion is this: that though Ephraim was not a child of delight, yet God would be merciful toward him. And thus they take כי, ki, in an adversative sense, as “notwithstanding,” or “yet”: “Is Ephraim a precious son? Is he a child of delight? Yet remembering I will still remember him;” as though He had said that He would not be prevented by the people’s wickedness, for He would still pity him according to His infinite goodness, or that His goodness would surpass their wickedness. This sense is plausible, yet it may be doubted whether this is the meaning.

Some read the words, “From the time I spake concerning him,” that is, while I now speak of him. But I do not know whether this explanation can stand. I am therefore inclined to the opinion of those who refer this to threatenings; namely, that from the time God had spoken against Israel, He was yet ready to be reconciled to them, according to what is said by the Prophet Habakkuk,

“In wrath wilt thou remember mercy.” (Habakkuk 3:2)

But this ought rather to be understood of the covenant, as though God had said, “From the time I spake with him, I will remember him;” that is, that He might show the reason why He dealt so mercifully with the people. For as their wickedness and corruption were so great, a doubt might arise: “Can God still patiently endure them?” Here then our attention is called back to the fountain of gratuitous mercy, namely, that God would forgive His people because He had once chosen them.

But still, when I narrowly weigh everything, I think the Prophet’s meaning is different. I therefore separate the two clauses, “From the time I spake with him,” and, “Remembering I will yet remember him.”

For the sentence is harsh when we say, “From the time I spake with him,” and then add, “I will yet remember him.” But the exposition most suitable in my opinion is this: regarding “From the time I spake with him” (for ב means “with”), it means that I continually exhorted him to repentance, and yet I effected nothing; notwithstanding, I will still remember him. That is, “Though I have found this people very perverse, and though they have long given many proofs of their obstinacy (for I have spoken to them for a long time), nevertheless I will still remember them.”

For the people deserved eternal ruin, having been so often warned. But God declares that He would still be propitious to them, though He had spoken to them for a time (that is, a long time), for He had not ceased for a long period to exhort that people by His Prophets, but with no success.

So then I read the words, “From the time I spake with him,” separately from what follows, and connect them with the former clauses, “Is he a precious son? Is he a child of delight?”

For He complains that they had been rebellious and untamable, not only from the time He had only once addressed them and sought to do them good, but for several ages. He therefore declares that the people themselves had no hope because they had been intractable for a long time.

Yet He adds, though it was so, Remembering I will still remember him.

And He enhances the benefit of this reconciliation, and says, Therefore sounded have my bowels for him, pitying I will pity him.

Here God ascribes human feelings to Himself, for the bowels are moved and make a noise under immoderate grief; and we sigh and groan deeply when we are pressed down by great sorrow.

So also when God expresses the feelings of a tender father, He says that His bowels made a noise because He wished to receive His people again into favor. This, indeed, does not properly belong to God; but as He could not otherwise express the greatness of His love toward us, He thus speaks in condescension to our capacities.