John Calvin Commentary Jeremiah 31:3

"Jehovah appeared of old unto me, [saying], Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee." — Jeremiah 31:3 (ASV)

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.