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The Prophet again confirms the same truth, but with amplification. For this oracle is not only prefaced as having proceeded from God, but that the address might be more forcible, he introduces God himself as the speaker, Behold me restoring them from, the land of the north; for Babylon, as it is well known, was northward from Judea. And whenever the Prophets speak of the deliverance of the people, they ever name the north; as, also, when they threaten the people, they say that an army or a calamity was to come from the north. They had before been delivered from the south, for such was the situation of Egypt. The Prophet now intimates that God was furnished with power to liberate them again from the land of the north.

Then he says, and I will collect them from the sides of the earth: by sides, he means the extremities or the corners, so to speak, of the earth; as though he had said, that their dispersion would not prevent God from collecting his people.

Nearly the same promise was announced by Moses, though in other words, —

“Though thou wert dispersed through the four quarters of the world, I will yet from thence collect thee.”
(Deuteronomy 30:4)

God there means that distance of places would be no obstacle to him, but that as soon as the fit time arrived, he would again collect his Church from its dispersion. We hence see what the Prophet understands by the sides of the earth. And he intended to obviate a doubt which might have depressed the minds of the people on seeing the body torn and deformed: “Eh! how can it be, that we can again come together?” In order then to remove this doubt, the Prophet says that God would come to collect his people again, not only from one corner, but also from the extreme regions of the earth.

He then adopts another mode of speaking, in order to shew that no impediment would be so strong as to exceed God’s power, when his purpose was to deliver his people: The blind, he says, and the lame, the pregnant, and the one in travail, shall come The blind cannot move a step without stumbling or falling; then the blind are by no means fit to undertake a journey, for there is no way which they can see as open for them; and the lame, when there is a way for them, cannot make any progress. But God promises that such would be their deliverance, that both the lame and the blind would participate of it. He then mentions the pregnant and women in childbed The pregnant, owing to the burden she carries, cannot undertake a long journey, and she that is recently confined, can hardly dare to leave her bed, being so debilitated by parturition; but God promises that the pregnant and the lately confined shall return with the rest; as though he had said, that there was no fear but that God would restore his Church, because his power was superior to all the impediments of the world, so that he could confirm the feeble, guide the blind, sustain the lame, and strengthen the pregnant and those lying in childbed.

Now, though the Prophet addressed this discourse to the ancient people, it yet contains a doctrine perpetually useful. We hence gather, that they act preposterously who estimate God’s favor according to present appearances. But this is a mistake almost inbred in us by nature, and engrosses all our thoughts and feelings. Hence arises want of confidence in God, and hence it also happens, that all God’s promises become frigid to us, or at least lose their just value. For when God promises anything, we look around us and inquire how it can be fulfilled; and if our minds cannot comprehend the way and manner, we reject what has proceeded from the mouth of God. Let us then attend to this prophetic doctrine; and when God seems to promise what surpasses our faith, nay, what appears to us by no means possible, let this doctrine come to our minds, and let it serve as a corrective to check our false thoughts, lest we, having our minds preoccupied by a false and preposterous opinion, should do wrong to the power of God. If, then, the deliverance which God promises seems incredible, as to our perceptions, let us remember that it is in his power to make the blind to see, the lame to walk, the pregnant and those lying in childbed, to undertake a journey; for he can by his power surmount all obstacles, so that we shall find our faith victorious, provided we learn to rely on God’s promises, and firmly rest on them. We now understand what use we ought to make of this prophecy. It follows afterwards —

The Prophet still pursues the same subject; but he adds, that though they went with weeping into exile, yet that would be no impediment, that God should not restore them again to their own country: for I take the beginning of this verse, in weeping shall they come, in an adversative sense. Some explain weeping as the effect of joy; for joy as well as grief sometimes brings tears. Some then think the meaning of the Prophet to be, that so great would be the joy on their return, that tears would flow from their eyes. But I, on the contrary, think, that the Prophet means what was afterwards repeated in one of the Psalms,

“Going forth they went forth and wept; but coming they shall come with exultation, carrying their sheaves.” (Psalm 126:6)

For the Prophet compares the exile of the people to sowing; for except the seed cast on the earth dies, it remains dry and barren, and does not germinate: the death then of the seed is the cause of production. So also it was necessary for the people to be by exile thus cast on the ground, that their calamity might be a kind of death to them. But he says that the Jews when cast forth as a seed, that is, when driven into exile to be put to death by the chastening rod of God, “had come with weeping;” but that afterwards they returned with joy as in harvest, that is, when liberty to return was granted them. So also the Prophet here speaks, as I think, in an adversative sense, of the Jews; the particle though is to be understood.

It afterwards follows, With prayers, or mercies, will I lead them The word תחנונים, techenunim, which is found mostly in the plural number, means prayers; and I know not whether this sense is suitable here. In Zechariah, the word being connected with grace, it cannot be otherwise explained than of mercy, (Zechariah 7:9) and I am inclined to adopt this meaning here, even that the weeping of the people would be no hinderance, that God should not at last shew mercy to them, and turn their weeping and tears into laughter and joy. But if any one prefers to render the word, prayers, the sense would not be improper; that is, that when they began suppliantly to confess their sins, and to flee to God’s mercy, there would then come the time of joy. But weeping then must be applied to blind grief, for the Jews were not as yet subdued so as to submit to God, to be humbled and to repent. Hence weeping is to be taken in a bad sense, even for grief, mixed with perverseness, when they murmured against God; and the Prophet must have taken prayers as tokens of repentance, that is, when the Jews, having been truly convinced of their sins by many and continual evils, would begin to flee to God’s mercy. But he seems rather to set God’s mercies in opposition to the sorrow in which the Jews were involved when God hid his favor from them. ²⁶²⁶     The Targ. and the Versions, excepting the Vulg., give a similar meaning to these two clauses. They give the sense of “departing” to the first verb, while it commonly has the sense of “coming.” It is also in the future tense, and therefore cannot refer to the departing of the Israelites, who are meant here, for they had already gone into exile. Their return is no doubt what is spoken of, which would be attended with “weeping,” not for joy, but for their sins, as it is distinctly expressed in verses 18 and 19 (Jeremiah 31:18-19); and also with entreaties or supplications. And it is better with Venema to join the two words with “coming,” —
   With weeping shall they come and with supplications;
I will bring them, I will lead them,
By streams of water, in a straight way;
They shall not stumble in it.
   He promises two things, to “bring” and to “lead;” then the leading refers to the streams of water, and the bringing to the straight way; which is a kind of arrangement that is often to be met with in Scripture. Two things, especially necessary for travelers, are promised, water and a good road. “Straight” seems to apply to the surface of the road as well as to its sides; hence some render it “smooth” or even, such as would have nothing that might cause one to stumble. — Ed.

He adds, I will lead them to fountains of waters, according to what is said in the book of Psalms, that they would find fountains and wells on their journey. (Psalm 84:6) For the Jews had to travel through deserts and sterile sands; so they thought that they lived in another world while they were in Chaldea: they remembered how vast was the solitude through which they had passed. Hence then was their despair, so that they refused every comfort when the Prophets exhorted them to entertain good hope. God therefore promises to be their leader on their journey, so that they should not want water in the lonely and barren desert. And we see that the Prophet, by the various figures he uses, means one and the same thing, even that whatever obstacles may meet us, to prevent us from tasting of God’s goodness, and to embrace the promises of salvation, they will all vanish away, if we bear in mind the infinite power of God. I will then lead them by fountains of water

Then he says, through a straight way, in which they shall not stumble, according to what is said in Isaiah 40:3,

“A voice crying in the wilderness, Prepare ye the way of Jehovah, make straight the paths of our God; let every valley be raised and mountain be made low, so that rough places may become plain, and the crooked (or tortuous) become straight ways.”

We thus see how these prophecies harmonize, and ought to be regarded as teaching the same thing, — that God surmounts all obstacles when it is his purpose to save his Church; for how much soever all the elements may unite against the salvation of the godly, God can by one breath dissipate them all, and cast down the loftiest mountains that may be in his way, and give rivers in deserts and dry lands; and thus he can constrain to obey him whatever may seem opposed to the salvation of his Church.

He afterwards adds, for I shall be a Father to Israel, Ephraim my first-born he, or shall be; for הוא, eua, as it is well known, is taken in the place of a verb. Here Jeremiah points out the cause, and as it were the fountain of the deliverance of which he has been hitherto speaking, even because God would become reconciled to his people. He intimates also the cause of the exile and of all the evils that had been and would be, because they had provoked God by their sins. God had indeed adopted them as his people in the person of Abraham; but the Prophet intimates an interruption when he says, I will be, though the covenant of God had never been annulled. He was then ever the Father of the Church, but the benefit of adoption did not appear; as to outward appearance the people seemed as rejected, as it has been said in other places: and on this subject Hosea also speaks in these words,

“I will say to her who obtained not mercy, Thou shalt obtain mercy; I will say to the not beloved, Thou art a beloved people.” (Hosea 2:23)

For nothing could have been said of the Jews when expelled from their inheritance, but that they were wholly alienated from God. He was therefore no Father to them at that time, that is, he did not appear to be so, although he did prove himself to be a Father really and effectually. He then began to be a Father when the people returned into their own country, because God’s favor then shone forth, which for a time had been as it were extinct. ²⁷²⁷     What is here said is no doubt true: but the auxiliary verb is, “I was,” not “I shall be;” and so it is rendered by the Sept., Vulg., and Targ.; and by the Syr., I am. Then the Versions, very incorrectly, give the next clause, in which there is no verb, in the present tense, while it ought to be in the past tense, like the foregoing. The words literally are, —
   For I was (or, have been) to Jacob a Father,
And Ephraim, my first-born he (i.e. was he.)
   And to this purpose has Blayney rendered the passage. Whenever the auxiliary verb is understood, its tense must be regulated by the context. On “first-born,” see Exodus 4:22, 23, and 1 Chronicles 5:1. — Ed.

The Prophet dwells at large on the redemption which was in the opinion of all incredible, especially as so many years had already elapsed; for it was the full extent of human life when the people had been buried, as it were, in their graves for seventy years. Then the length of time alone was sufficient to cut off every hope. No wonder then that our Prophet sets forth in a lofty strain the return of the people.

Hence he exclaims, Hear, ye nations, the word of Jehovah And then, as by God’s command, he sends forth heralds here and there to proclaim the favor granted: Go ye, he says, and announce it in remote islands Now, by these words he intimates that the liberation of the people would be a remarkable demonstration of God’s power, which was to be made known through all nations. Had not this been said, the hope of the people must have failed through its own weakness, and been reduced, as it were, to nothing. But when they heard. Jeremiah’s prophecy respecting this extraordinary favor of God, it was no common consolation to them; that is, that God would become such a deliverer to them that he would exercise his power in such a way as to become evident even to remote nations, yea, the report of which would penetrate into the farthest regions. By islands the Prophets mean countries beyond the sea; thus by the Jews, Italy, Spain, Greece, France, were called Islands. Then the Prophet here by remote islands, means all the regions of the world distant from Judea, and especially those beyond the sea.

He afterwards says, he who has dispersed Israel will gather him This sentence confirms the hope of liberation; for God could easily redeem his people, since their exile was a punishment inflicted by his own hand. Had the Chaldeans obtained the victory over them by their own prowess, they might have cast away all hope as to their deliverance. God then exhorts the people here to entertain hope, because he could heal those wounds which he himself had inflicted; as though he had said, “I am he who drove you into exile, am I not able to bring you back? Had you been led away by the power of your enemies, you might be now without any hope of deliverance; but as nothing happened but through my righteous judgment, mercy can bring a remedy for all your evils.” Then God shews that their liberation could be easily effected, since the Chaldeans gained nothing by their own power, but as far as he permitted them when chastising his people. He then reasons from contraries, that since he had dispersed, he could also gather them. For had the Israelites been dispersed at the will and pleasure of men, their deliverance might have seemed to be beyond the power of God; but as he had chastised them, he could, as I have just said, heal the wounds inflicted by his own hand.

A useful doctrine may be hence deduced: the Prophet invites the people to repentance by reminding them that God had dispersed them; for had not the miserable people known this and been fully persuaded of it, they would not have fled to God’s mercy, nor have regarded him, nor entertained hope of deliverance. It was, therefore, necessary that repentance should in due order precede, that the people might embrace the deliverance offered to them. This is the reason why the Prophet says, that it was God who had dispersed Israel. He indeed reasons, as I have said, from contraries; but the sentence, no doubt, contains the exhortation which I have now stated, that the people might know that they suffered a just punishment; for it was not by chance, nor by the will of men, but by God’s righteous judgment, that they had been driven into exile.

It follows, and he will guard them as a shepherd his flock The Prophet here shews that God’s favor would not be momentary, but that their liberation would be the beginning of a deliverance continued to the end; and to know this is most necessary; for what would it avail us to be once delivered by God? Were it so, our salvation would soon fail. But when we hear that we are delivered by God from the tyranny of our enemies for this end, that he may continue towards us his favor, that he may become our perpetual guardian and shepherd, this is a solid ground of confidence. This then is the reason why the Prophet, after having spoken of the deliverance of his people, at the same time adds, that God would be their shepherd, that he would perpetually guard and preserve his people. It follows, —

He goes on with the same subject. He had said before that it would not be a difficult or an arduous work for God to deliver his people; he now says, Jehovah will redeem his people, and will redeem them from the hand of one more powerful than themselves Jeremiah again obviates the doubt which might have dejected the minds of the godly; for this thought ever recurred to them, “How can God redeem us? he might indeed have cheeked the Chaldeans, but now they rule over the whole East; this monarchy is like a gulf in which the whole world is swallowed up: since then God has thus exalted the Chaldean power, we are wholly without hope.” They might then have despaired when they compared this evil with all the remedies that might occur to them. But the Prophet here confirms what he had just stated, that God would be more powerful than the Chaldeans and all other enemies; as though he had said,

“Though your enemies are strong, and ye are like sheep in the jaws of wolves, yet nothing can hinder God from redeeming you.” ²⁸²⁸     The difference between the two verbs seems to be this:, פדה is to rescue, to free, to deliver, either by force or by a ransom; but גאל is to recover what one has a right to, and this also either by force or by a ransom. So that the latter implies a claim or right which is not intimated by the former, —
   For Jehovah will deliver Jacob,
And recover him from a hand stronger than his own.
   Forcible deliverance is no doubt meant here; and the latter verb is very striking, as it implies that God was vindicating his own right in extricating Jacob from the grasp of a hand stronger than his own. — Ed.

To the same purpose is what God says often by his Prophets,

“Ye have been sold for nothing, and redeemed shall
ye be without price,” (Isaiah 52:3)

as though he had said, “I am not bound to pay anything to the Chaldeans, for I did not sell you to them as by a contract, but I sold you on account of your sins; as to them, they have given me no price: let nothing, therefore, terrify you as though they could oppose your deliverance against my will.” How so? “Because they have no right to detain you; therefore, if ye only accept my favor, the strength of your enemies, which appears so formidable, shall not hinder your redemption.” This is the reason why he says that the Chaldeans were stronger or more powerful than the Israelites.

This truth is also of no little use to us at this day; for when we consider how great is the strength of our enemies, despair must overwhelm our minds; but this promise comes to our aid — God testifies that he will in such a way be the Deliverer of his people, that the power of men shall not prevent nor delay his work. It follows, —

He says that they would come to sing praises on the height of Zion; by which words Jeremiah promises the restoration of the Temple, for otherwise the return of the Jews to their own country would have been of no great importance; nay, it would have been better for them to have remained in Chaldea, if they only regarded quietness, wealth, and pleasures; for we know how great was the fertility and pleasantness of Chaldea. Then as to the benefits of an earthly and fading life, dwelling there would have been more advantageous to the Jews; but their return to their own country was to be looked for chiefly that they might be separated from heathens, and might rightly worship God, and so dwell in the promised inheritance, as to be strangers in the world, having respect to their celestial rest.

What then has been hitherto said of the people’s return would have been unimportant, had not this promise been added respecting the restoration of God’s worship. At the same time he exhorts the Israelites to gratitude by shewing to them the end for which they were to be made free, even that they might sing praises on the height of Zion. We, indeed, know that the Temple was built on the top of that hill. But the Prophet mentions the height or high place, because gratitude was freely expressed when the Jews returned to their own country; for while they lived in exile they were like persons mute. It is hence said in the Psalms,

“How shall we sing a song to God in a foreign land?”
(Psalm 137:4)

And they might have been still fearful after their return, had not a full liberty been granted them. This then is the benefit which the Prophet refers to when he says, that they would celebrate this favor on the high place of Sion, not in an obscure corner, but so that their voice might be heard far and wide.

He adds, and they shall flow together to the goodness of Jehovah, to the wheat, vine, and oil ²⁹²⁹     The verb גהר rendered here, “flow together,” has another meaning, “to be enlightened” or illuminated, (see Psalm 34:5;) and light in Scripture means comfort, delight, or enjoyment. It is so taken by the Syriac and the Targ., and more suitably to the words which follow than in the sense here given, —
   And they shall be comforted by the bounty of Jehovah,
With corn, and with new wine, and with oil,
Also with the young of the flock and of the herd;
And their soul shall be like a watered garden,
And they shall again hunger no more.
   Or,
   And they shall again feel want no more.
   — Ed. This mode of speaking, common among the Prophets, ought to be specially noticed. They describe the kingdom of Christ in a way suitable to the comprehension of a rude people, and hence they set before them external images; for when Christ’s kingdom is the subject, mention is made of gold, of silver, of every kind of wealth, and also of great splendor and of great power, for we know that what is beyond and above the world cannot be immediately comprehended by the human mind. We are here inclosed, as it were, in prisons — I speak not of our bodies; but while we sojourn on earth, we cannot raise our minds upwards so as to penetrate as far as the celestial glory of God. As, then, the kingdom of Christ is spiritual and celestial, it cannot be comprehended by buman minds, except he raises up our thoughts, as he does, by degrees. This, then, is the reason why the Prophets have set forth the kingdom of Christ by comparing it to earthly kingdoms. We also know that there was a peculiarity in the Old Testament, when God covered with shadows what was afterwards clearly revealed in the Gospel; in Christ the heavens are opened to us. Hence this form of stating the truth would now be not only superfluous to us, but even injurious, as it would draw us back from the enjoyment of heavenly things. For we ought to distinguish between our state and that of the ancient people. Paul reminds us that they were children under a schoolmaster, being under the Law; but that we are grown up, and that, therefore, the bondage under which the Fathers lived, has come to an end through the coming of Christ. (Galatians 3:23-25)

Though David was endued with a singular gift of the Spirit, yet he confined himself within his own limits; for he knew that God intended so to rule at that time his Church, as that the manner of teaching should be suitable to children. But now, after we have grown up in Christ, the figures and external images have ceased; for though godliness has promises respecting the present as well as the future life, as Paul testifies, (1 Timothy 4:8) we ought yet to rise above that doctrine which is elementary. Hence when the Prophets promise wine, and oil, and wheat to the faithful, their object is to raise up their minds by degrees and gradually to higher things, according to the condition and comprehension of childhood.

And this ought to be carefully noticed; for many profane men, when they read such sentences, think that the people were addicted only to present gratifications, and that all the Jews were slaves to their appetites, and were fed by God like swine or oxen. But such an opinion is to be altogether abhorred; for they who entertain it not only wrong the Fathers most grievously, whose hope was the same as ours, as thy ever looked forward to an eternal inheritance, being strangers, as the Apostle tells us, in this world, (Hebrews 11:13) but they also disunite the body of the Church, and extinguish the grace of God, which was granted formerly through many ages, though it was only at the coming of Christ that God commenced to proclaim to men his eternal salvation. But we must bear in mind that the holy Fathers were not so brutish in their minds, that they confined their thoughts to this world; for they knew that they had been adopted by God, that they might at last enjoy a celestial life; and hence they called themselves sojourners. Jacob, who had long dwelt in the land of Canaan, says that his whole life had been a continual pilgrimage. (Genesis 47:9) And the Apostle wisely notices this, when he says that they were acknowledged by God as his children, because they were strangers in this world. (Hebrews 11:13) Then the holy fathers had the same hope as we now receive from the Gospel, as they had also the same Christ. But the difference is, that God then set forth his grace under visible figures, and it was, therefore, more obscure, but that now, figures and types had ceased, and Christ has come forth and appeared to us more clearly. I have therefore said, that this doctrine ought to be wisely applied to our use, lest we seek to be fed and crammed when God invites us to the participation of his grace. But we ought to know, that of all men, we are the most miserable, if our hope is confined to this world; and yet, at that time this way of teaching was very necessary, for the return of the people, as it has been stated, required it.

Now, then, let us know that by saying, they shall flow together to the goodness of Jehovah, to wine, oil, and wheat, something better and more excellent than food and sufficiency is promised, and that what is spiritual is conveyed under these figures, that the people might, by degrees, ascend to the spiritual kingdom of Christ, which was as yet involved in shadows and obscurity.

He afterwards adds, their soul shall be as a watered garden He intimates that their abundance would be perpetual. When a fruitful year happens, fruits then, indeed, abound, and the quantity of wine and wheat is more than the demand; but after a fertile year sterility follows, which absorbs the previous abundance; and so it often happens, because men through their ingratitude, as it were, drive away God’s blessing, so that it does not flow to them in a continuous course; but God promises here that the souls of the people would be as watered gardens, because they were not to be satisfied only for a short time, but were at no time to be exposed to want, or famine, or to any deficiency.

He says further, they shall again mourn no more He confirms the same thing by using various forms of expression; but what he substantially means is, that when God’s people were made free, God’s blessing would be continued to them, so that the faithful would not be subject to the common miseries of men. ³⁰³⁰     The verb דאב, here used, does not mean to mourn or to “sorrow,” though this is the idea given to it by the Targ. It is rendered “hunger,” by the Sept. and Vulg. According to Parkhurst, its real meaning is, “to faint or fail through weariness, hunger, or terror.” Blayney renders, “pine for hunger.” See the previous note. — Ed For we know what our condition is in this world, for every hour, nay, almost every moment, our joy is turned into sorrow, and our laughter into tears. But God promises here that he would be so propitious to his Church, that it would have a perpetual cause for rejoicing. Now, how this comes to pass we do not easily comprehend; for though God in Christ has plainly unfolded to us the treasures of celestial life, yet we always creep on the earth. Hence it comes that we do not attain what is contained in these sentences which speak of the true and real happiness of the godly. However, we ought, in the main, to regard our joy as perpetual; for whatever evils may happen to us, yet God shines on us by his grace, and thus all things turn out for our good, and are aids to our salvation, as Paul tells us in Romans 8:28. And thus we cease not to glory in distresses and afflictions, as he also teaches us in the fifth chapter; and we dare to triumph over cold and heat, over nakedness and all other evils, and even over death itself.

But we must bear in mind that Christ’s kingdom only begins in us here, and in the rest of the world; it is, then, no wonder that we taste so little of the benefits which the Prophets extol in such high terms. When, therefore, a temptation of this kind creeps in, when God treats us more sharply then we desire, “What does this mean? Wert thou one of God’s children, would he not deal with thee indulgently as he has promised? Where is that abundance of wheat, wine, and oil, for thou art often in want? Thou always livest in penury, nor does there appear to be anything better for thee to-morrow, as thou art now robbed and art come to a barren country,” — now when such a temptation as this creeps in, such as may draw thee to despair, let this doctrine come to thy mind, “Is the kingdom of God made perfect in thee?” Now if not one of us has hardly entered into God’s kingdom, there is no wonder that we are not partakers of all the good things which God has promised to his people; for if Christ’s kingdom is weak and feeble in us, it is nothing but right that we should live, as it were, in that penury which tempts us to distrust God; the same is the way with the whole world. There is, then, no reason to wonder that God does not fulfill what he has promised under Christ’s kingdom, when men are not capable of receiving so great a kindness; for it is written,

“Open thy mouth and I will fill it.” (Psalm 81:10)

But we are straitened in ourselves; hence it is, that hardly the smallest drops of God’s bounty come to us. It afterwards follows, —

This is a confirmation of the former verse; for he says that joy would be in common to young women and young men, and also to the old. He had spoken of the perpetuity of joy; but he now extends this joy to both sexes, women and men, and to all ages. Of the dance we have spoken elsewhere, — that wantonness in which the world indulges in its hilarity, was not permitted; as to profane men, there is no moderation in their joy. The Prophets followed the common mode of speaking; and, indeed, the Israelites had their dances while celebrating the praises of God; but it was a chaste and modest joy, yea, and a sacred joy, for it was a mode of worshipping God. Yet the Prophet speaks according to the common practices of the people, as in many other places, when he says that young women and young men would rejoice in the dance

He then adds, I will turn their mourning to joy, I will console them and exhilarate them from their grief ³¹³¹     This clause may be rendered thus, —
   For I will turn their mourning into rejoicing,
And I will comfort them and cheer them above their sorrow.
   That is, “I will give them comfort and joy more than the sorrow which they have had.” The preposition מ, has often the meaning of above or more than. See Deuteronomy 14:2. Their sorrow had been great, but the promise here is, to give them in proportion a comfort and a joy still greater. — Ed. Here the Prophet averts the thoughts of the Israelites from the evils they then had, lest their grief should so darken their minds as to prevent them to taste of God’s goodness promised them. That the feeling, then, of present evils might not hinder them to come to God and receive his favor, he speaks of their grief and mourning, and intimates that the change would be easily made by God’s hand, when it pleased him to deliver his people and restore them to their former state, so that their complete happiness would take place under the reign of Christ.

This verse is connected with the former; for what the Prophet had said generally of the whole people, he now distinctly declares respecting the priests, for they were, as it were, the heart of the people; and by this order God gave a lively representation of his favor. This is the reason why the Scripture, in setting forth God’s blessing to his chosen people, speaks especially of the priests, as it appears from many places. Then the Prophet intimates that God would be bountiful indiscriminately to all the Israelites, but that his peculiar favor would be conspicuous towards the priests, for the condition of the people would not be complete without the priesthood, for the priesthood was, as it were, the soul. They would have lived like the heathens, had not God prescribed how he was to be called upon and worshipped. And having mentioned the priests, he does not confine himself to them, but the favor of God is extended to the whole people. It is not then only of the priests that the Prophet speaks, but he declares that the people would be made blessed through God’s bounty, and yet that his peculiar kindness would be manifested towards the Levitical priests, according to what we read in the Psalms: a special blessing is promised to the priests, accompanied with felicity to the godly; and David, when felicitating himself on having so many of God’s blessings, by which he was distinguished, does indeed mention the provisions of his table and abundance of all other things, yet he immediately adds,

“I will dwell in the house of the Lord.” (Psalm 23:6)

By this conclusion, he intimates, that he esteemed as nothing what profane men desire, except he enjoyed as the first thing the worship of God; for this is the main part of our happiness. For wherefore do we live, except we learn, while we partake of blessings from God’s hand, that he is our Father, and that we are stimulated by his bounty to worship him, and except we surrender ourselves wholly to his word?

We now, then, perceive the Prophet’s object in saying, that the priests would be satiated with fatness

As the word דשן, deshin, fatness, denotes abundance of all things; so satiate intimates the great extent of God’s bounty. Some render it “inebriate,” but improperly; and it would be inappropriate to say, “I will inebriate with fatness.” But רוה rue, means to irrigate and also to satiate: hence the Prophet said, in what we considered yesterday, that the soul of the faithful would be like a watered garden; it is there רוה, rue. So also now God means, that he would be so bountiful towards his people, that nothing would be wanting to the full affluence of all good things. And he again says the same thing with regard to the whole people, My people shall be satisfied with my goodness, saith Jehovah We hence see that nothing is promised to the priests, except in connection with the whole Church. It follows —

 

Here, in the first place, the Prophet describes the desolation of the land, when deprived of all its inhabitants; and, in the second place, he adds a comfort, — that God would restore the captives from exile, that the land might again be inhabited. But there is here what they call a personification, that is, an imaginary person introduced: for the Prophet raises up Rachel from the grave, and represents her as lamenting. She had been long dead, and her body had been reduced to ashes; but the discourse has more force when lamentation is ascribed to a dead woman than if the Prophet had said, that the land would present a sad and a mournful appearance, because it would be waste and desolate; for rhetoricians mention personification among the highest excellencies, and Cicero, when treating of the highest ornament of an oration, says, that nothing touches an audience so much as when the dead are raised up from below. The Prophet, then, though not taught in the school of rhetoricians, thus adorned his discourse through the impulse ot God’s Spirit, that he might more effectually penetrate into the hearts of the people.

And this personification introduces a scene, for it brings before us the Jews and the other Israelites; nor does it only represent to them the calamity that was at hand, and what had already in part happened, but it also sets before their eyes the vengeance of God which had taken place in the destruction of the kingdom of Israel, when first four tribes were driven into exile, and afterwards the whole kingdom was destroyed, and it also sets forth what the Jews little thought of and did not fear, even the extreme calamity and ruin of the kingdom of Judah, and of the holy city.

Hence he says, Thus saith Jehovah, A voice on the height is heard, even lamentation, the weeping of bitterness, he introduces God as the speaker; for the Jews, though they had seen the dreadful scattering of their brethren, were yet remaining secure; and hence another Prophet complains, that no one laid to heart the calamity of Joseph. (Amos 6:6) They saw that the whole land was almost consumed by God’s vengeance, as though a fire had raged everywhere; and yet they followed their own gratifications, as Isaiah also accuses them. (Isaiah 22) This is the reason why God is made to speak here: he had to do with men altogether torpid and heedless. That the Prophet then might awaken them from their torpor, he introduces God as making the announcement, A voice then is heard, — whose voice? of Rachel.

Interpreters think that Rachel is mentioned, because she was buried in Bethlehem: but as to Joseph, that is, his posterity, this region had come by lot, it seems to me probable that the Prophet here refers not to the grave of Rachel, but to her offspring; for that part which they who descended from her son Benjamin had obtained, was laid waste; hence he introduces Rachel as the mother of that part of the country; and it is well known that under the tribe of Ephraim is included the other ten tribes: but the reference to her burial is without meaning. Rachel, then, weeping for her children, refused consolation, because they were not; ³²³²     “To be not,” according to the usage of the Scripture, means either dead or absent. See Genesis 42:36. Joseph was not, he being dead; and Simeon was not, he being absent in Egypt. To be not here refers to the absent, those driven into exile; but the passage, as quoted by Matthew, refers to such as were dead. The similarity was only in part, that is, as to the weeping. — Ed. that is, she could not receive consolation, for a reason was wanting, as her posterity were destroyed, and were become extinct in the land.

This passage is quoted by Matthew, (Matthew 2:18) where he gives an account of the infants under two years old, who had been slain by the command of Herod: then he says, that this prophecy was fulfilled, even that Rachel again wept for her children. But the explanation of this is attended with no difficulty; for Matthew meant no other thing than that the same thing happened at the coming of Christ as had taken place before, when the whole country was reduced to desolation; for it was the Evangelist’s object to remove an offense arising from novelty, as we know that men’s minds feel a dread when anything new, unexpected, and never heard of before happens. Hence, the Evangelists often direct their attention to this point, so that what happened in the time of Christ might not terrify or disturb the minds of men as a thing new and unexpected, inasmuch as the fathers formerly had experienced the same. To no purpose then do interpreters torture themselves by explaining this passage allegorically; for Matthew did not intend to lessen the authority of ancient history, for he knew in what sense this had been formerly said; but his only object was to remind the Jews that there was no cause for them to be greatly astonished at that slaughter, for that region had formerly been laid waste and bereaved of all its inhabitants, as though a mother, having had a large family, were to lose all her children. ³³³³     The quotation in Matthew is neither from the Hebrew nor from the Sept. It is substantially correct, but not verbally; the sense and not the words, seems to have been chiefly regarded by the Apostles. — Ed.

We now then see how Matthew accommodated to his own purpose this passage. He retains the proper name, “Ramah,” and there was a place so called; but the appellative is preferable here, “A voice is heard on the height,” as we had yesterday, “on the height of Zion.” Then a high place is what Jeremiah has mentioned here, because lamentation was to be heard through all parts of the country, for a voice sent forth from a high place sounds afar off. ³⁴³⁴     “Ramah” is found in the Sept., the Syr., and the Targ.; but “on the height,” or, on high, is the Vulg. It seems better to retain the proper name, “Ramah.” — Ed. Now, also, we perceive the meaning of this sentence, — that the country possessed by the sons of Benjamin had been reduced to desolation, so that the mother, as one bereaved of her children, pined away in her lamentation, as nothing could afford her comfort, because her whole offspring had been cut off.

Now follows a promise which moderates the grievousness of the calamity. And the two verses ought to be read as opposite the one to the other, “Though Rachel, weeping for her children, has no ground for consolation for a time, yet God will console her.” And thus the Prophet, in the former verse, exhorts the Jews to repentance, but in the latter to hope: for it was necessary that the Jews should be forewarned of their dreadful calamity, that they might acknowledge God’s judgment; and it was also necessary for them to have their minds inspired with hope. Now, then, the Prophet bids them to be comforted; for Rachel, having long bewailed her children without any consolation, would at length obtain God’s mercy. God then would console Rachel after her long lamentation.

Refrain, he says, thy voice from weeping The word is בכה beke: as he had mentioned this word before in the second place, “lamentation, the weeping of bitterness,” so he now repeats the same here, “Refrain thy voice from weeping,” that is, cease to complain and to bewail the death of thy children, and thine eyes from tears The meaning is, that the lamentation of Rachel would not be perpetual. We have said that a dead woman is introduced, but that this is done for the sake of solemnity and effect, so that the Jews, having the matter set as it were before their eyes, might be more touched and moved. But if we wish to understand the meaning of the Prophet without a figure it is this, — that the lamentation would not be perpetual, because the exiles would return, and that the land that had fallen to the lot of the children of Benjamin and of Joseph would again be inhabited.

And he says, for reward shall be to thy work He means that the sorrow of Rachel would at length happily come to an end, so as to produce some benefit. While the faithful, according to Isaiah, were complaining that they were oppressed with grief without hope, they said, “We have been in travail, and brought forth wind:” by these words they meant that they had experienced the heaviest troubles; and then they added, “without fruit,” as though a woman were in travail and suffered the greatest pain and anguish, and brought forth no living, but a dead child, which is sometimes the case. Now a woman who gives birth to a living child rejoices, as Christ says, because a man is born, (John 16:21) but when a woman after long pains brings forth a dead lump or something monstrous, it is an increase of sorrow. So the Prophet says, that the labor of Rachel, that is, of her country, would not be without fruit: there shall then be a reward to thy work The Scripture uses the same way of speaking in 2 Chronicles 15:7, where the Prophet Azariah speaks to the King Asa,

“Act manfully, and let not your hands be weakened, for there shall be a reward to your work.”

Then by work is to be understood trouble or sorrow, and by reward a joyful and prosperous issue. The meaning is, that though the whole country mourned miserably for a time, being deserted and bereaved of its inhabitants, yet the issue would be joyful, for the Lord would restore the exiles, so that the land would be like a mother having a numerous family, and delighting in her children, or in her offspring.

Now, were any one to apply this to satisfactions, he would be doing what is very absurd, as the Papists do, who say that by the punishment which we suffer we are redeemed from eternal death, and that then the vengeance of God is pacified, and satisfaction is made to his justice. But when the Prophet declares that there would be reward to the work, he does not commend the fruits of the punishment by which God chastised his people, as though they were, as they say, satisfactions; but he simply reminds them that their troubles and sorrows would not be useless, for a happier issue than the Jews hoped for would take place. But it is God’s gratuitous gift that there is a reward to our work, that is, when the miseries and calamities which he inflicts on us are made aids to our salvation. For doubtless whatever evils we suffer, they are tokens of God’s wrath; poverty, cold, famine, sterility, disease, and all other evils, are so many curses inflicted by God. When, therefore, there is a reward to our troubles and sorrows, that is, when they produce some benefit or fruit, it is as though God turned darkness into light; for naturally, as I have said, all these punishments are curses. But God promises that he will bless us, so that all these punishments shall turn out for our good and salvation, as Paul tells us in Romans 8:28.

Then he adds, they shall return from the land of the enemy By these words he refers to the restoration of the people, so that Rachel would again see her posterity inheriting the promised land. But there is no reason refinedly to dispute here, whether Rachel rejoiced at the return of her offspring, or whether that calamity was lamented by her; for the Prophet’s object was not to shew whether or not the dead are conscious of our affairs; but he speaks figuratively in order to render what he said more striking and forcible. It follows, —

He indeed explains in a few words, but with sufficient plainness, what he had said. We must always bear in mind the order which I have pointed out, — that he first placed before the Jews their calamity, that they might humble themselves before God; and then he gave them the hope of return, that they might feel assured that God would be propitious to them. He now includes both in these few words, there shall be hope in thine end; for they embrace the two clauses, — that the whole country would lament for a time, and then that their tears would be turned to laughter and their sorrow to joy: for had the happiness of the people flowed in one unbroken stream, the word, “end,” would not have been suitable; for it refers to what terminates. There is then to be understood a contrast between the end and the beginning. In short, Jeremiah teaches here, that the grievous time, during which God would afflict his people, was to be borne patiently. But after having bidden them to continue in a state of suspense, he sets before them a happy issue.

Now this passage contains a useful doctrine, — that we are not to measure God’s favor by present appearances, but learn to keep our minds and thoughts in suspense, while the Lord seems to be angry with us, and only disheartening terrors meet us, so that we may cherish in our hearts the hope which the Prophet exhorts us to entertain, and distinguish between our present state and the end. And on this account it is that the Apostle, in his Epistle to the Hebrews, while exhorting the faithful to patience, says that the rod is always at the time grievous to children, but that correction appears useful, when the end is regarded. (Hebrews 12:11) So when we perceive that God is displeased with us, we cannot but feel a dread, and we desire at the same time to escape from his chastening hand; but, as I have just said, we ought to direct our thoughts to the end or the issue, according to what we are taught here: there shall then be hope in thine end ³⁵³⁵     Or the words may be rendered, “There is a hope for thy posterity.” So Gataker, not without reason, renders the words. The following clause explains what this “hope” was. — Ed.

But a question may be here moved, Was there no hope for the intermediate time, while God was punishing the Jews? the answer is obvious, — the Prophet takes hope here for hope accomplished. If any one calls it actual hope or hope effected, I do not object. But he doubtless intimates that all the calamities which the Jews would have to endure would at last end in their deliverance, and would be for their good. We thus see that hope here, as we have said, is to be taken for hope accomplished. And the Prophet explains himself, they shall return to their own border Here by stating a part for the whole he mentions border for the whole country, as though he had said, “Ye are now far off from your country, but you shall again return to that land which has been marked out by certain limits, even by Euphrates, Egypt, the sea and Arabia;” for these were the four borders. It afterwards follows, —

The Prophet here speaks more distinctly of a blessed issue, and shews that the punishment by which God had already chastised the people, and by which he was prepared to chastise the tribe of Judah, was wholly necessary, which he would give them as a medicine. For as long as we have set before us the wrath of God, we necessarily, as it has been already said, try to avoid it, because we wish well to ourselves, and endeavor to remove to a distance, as much as we can, whatever is adverse to us: hence the punishment which God inflicts is never pleasant to us, our sorrow in evils and adversities is never mitigated, nor do we quietly submit to God, unless we direct our minds to the fruit which distresses and chastisements bring forth. We now then perceive the object of the Prophet: the Jews always murmured and said, “Why does not God spare and forgive us? why does he not deal more gently with us?” The Prophet therefore shews, that God had a regard to the wellbeing of his people in chastising them; for had he indulged them in their sins, their pride and perverseness would have increased.

The intention then of these words is this, and it is for this end the Prophet speaks, — that the Jews might know that all their punishment, which would have been otherwise bitter and grievous, was a sort of medicine, by which their spiritual diseases were to be healed.

He therefore says, Hearing I have heard Ephraim, after having transmigrated, etc. The participle מתנודד, metnudad, is in Hithpael, and comes from נוד, nud, or from נדד nedad. Some render it, “transmigrating,” and others, “lamenting.” But נוד, nud, means to move, to wander, to migrate from one place to another; it means also to complain, to tell of adversities, though it is often applied to those whose object is to solace the miserable and the mournful. If any one prefers the rendering, “I have heard Ephraim lamenting,” I do not object, for there is a sufficient probability in its favor. But it may also be derived from נוד, nud, as well as from נדד nedad; the most suitable sense would then be, “after having moved into exile,” or literally, “after having transmigrated,” that is, after God had driven Ephraim, even the ten tribes, into exile. ³⁶³⁶     The idea of “transmigrating” is alone given by the Vulg., the other versions and the Targ. have “lamenting:” and the latter is more consonant with the context, and has been adopted by almost all modern commentators. It is used in Jeremiah 15:5, in the sense of being moved or affected for another, of sympathizing or condoling. It is there in its simple form, that is, in Kal. As it is here in Hithpael, its meaning is, self-condoling, or condoling himself, — an idea which is very expressive, and is more fully explained in the next verse. — Ed.

After Ephraim then had thus transmigrated, or had been driven into exile, he then began to say, Thou hast chastised me, and I was chastened, for I was an untamed bullock: Turn thou me and I shall be turned; for thou, Jehovah, art my God. ³⁷³⁷     This is no doubt the right rendering, and not, “Thou art Jehovah my God.” So in the first commandment, the version ought to be, “I Jehovah,” or, I the Lord, “am thy God.” The meaning is not, that he is Jehovah, but that he who is Jehovah is our God. — Ed. The Prophet, no doubt, as I said before, meant here to check the murmurs which prevailed among the Jews, who said, that God was too rigid and severe, he shews not only that they were worthy of the very grievous punishment they were suffering, but also that it was a testimony of God’s favor, that he thus intended to cleanse them from their sins; for they would have a hundred times grown putrid in their wickedness, had not God thus reduced them to a sound mind. He at the same time sets forth Ephraim as an example, that the Jews might resignedly follow their brethren, and not discontentedly bear their exile, seeing that it had already been profitable to their brethren. When therefore they perceived that their punishment was useful to the Israelites, and brought forth good fruit, they ought to have submitted themselves willingly to God, and not to have murmured against him for punishing them for their sins, but to have borne their exile as a paternal correction.

Then he says, “I have heard Ephraim,” — at what time? This circumstance ought to be especially noticed, it was after he had transmigrated. When they were quiet in the land, they were, as it follows, like untameable steers. The Prophets also use this mode of speaking, when they describe the Israelites before their dispersion; they call them fat and well fed oxen: affluence produced luxury, and luxury pride. Thus, then, they kicked, as it were, against God, according to what is said by Moses,

“My people having grown fat kicked.”
(Deuteronomy 32:15)

As they were such, it was necessary that they should be tamed. And to this refers the time that is mentioned: when Ephraim was forcibly driven from his own country, then he began to acknowledge his evils and to be touched with a penitent feeling; “Thou hast chastised me,” he says, “and I was instructed.” The verb יסר, iser, means to instruct as well as to chastise, and is applied to princes, counsellors, fathers, and magistrates. The word chastise is more restricted in Latin. But יסר iser, properly means to teach, and yet often it means to chastise, for that is one way of teaching or instructing. He then says that he was chastised, though in a different sense: in the first clause, when he says, “Thou hast chastised me,” he refers to the punishment by which God had humbled his people; and in the second clause he says, “I was instructed,” that is, “I begin now at length to become wise;” for it is the wisdom even of fools, not to become hardened under their calamities; for they who become hardened are altogether in a hopeless state. It is the chief part of wisdom to acknowledge what is right, and willingly to follow it; but, except we be willing to regard our own good, God will then chastise us. ³⁸³⁸     The Vulg. and the Targ. favor this view of a different sense of the same verb in the second clause. The Sept. retain the same meaning. There is no need of altering the sense; indeed, another sense does not so well comport with the passage. He says that God had chastised him, and that he was chastised as an untamed, or rather untrained steer or bullock, implying that he was compelled to bear the yoke, and also that he had been brought to submit to it: hence the prayer that follows, “turn,” or rather, restore, etc. The verb יסר means to correct rather than to chastise, even to correct by the rod, or by the goad; and then to teach as the effect of correction, —
   Thou hast corrected me;
Yea, I was corrected like a steer, not trained:
Restore thou me, and I shall be restored;
For thou, Jehovah, art my God.
   After a confession with regard to correction, a confession that intimates that it had its proper effect, a prayer for restoration seems suitable, and that prayer is founded on the fact that Jehovah was their God. — Ed.

When our diseases are healable, we turn to God; but the perversely wicked bite and champ the bridle, and contend with God’s judgment: But the Prophet here refers to the faithful alone; for punishment has not the same effect on all indiscriminately. God, indeed, calls all men by punishment to repentance, so that even the reprobate are without excuse when they harden their hearts, and profit not under the rod. But punishment is peculiarly useful to the faithful; for God not only scourges them, but also, by his Spirit, bends their minds to docility, so that they willingly suffer themselves to be corrected by him. Hence I said that this clause properly refers to the faithful, when the Prophet says that Ephraim was instructed, after having been warned by punishment, to turn himself to God.

He compares himself to an untameable steer; for steers are wanton before they are habituated to the yoke. Such also is the wantonness of men before God subdues them by various kinds of punishment, and not only subdues them, but renders them also tractable and submissive. Next week I shall lecture instead of Beza.

Jeremiah now proceeds with what he had before briefly touched upon, even to shew that the punishment inflicted on the Israelites had not been without its fruit. And this is a doctrine which ought especially to be known, for we always shun whatever is hard to the flesh; so that if it were according to our own will, the chastisements of God would never be well received by us. It is, therefore, necessary to regard the end, as the Apostle reminds us. (Hebrews 12:11) Now when we see that God has a regard for our own salvation while handling us somewhat roughly, our sorrow is mitigated and lessened, especially when experience proves that punishment is good for us; we then felicitate ourselves, and give thanks to God that he has not suffered us wholly to perish in our sins. This is the reason why the Prophet enlarges on this doctrine.

He therefore says, After thou hast turned me, I repented He confirms what he has already said, that it is the peculiar work of God when a sinner repents, and that it cannot be ascribed to human powers, as though men could of themselves turn to the right way. But how was this done? After thou hast turned me He thus repeats in other words what he had said, but for the purpose of confirming his previous declaration. 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.

We hence learn how blind the Papists are, who, speaking of repentance, hold that man, through his own free-will, returns to God; and on this point is our greatest contest with them at this day. But the Prophet briefly determines the whole question; for, as he had said before, that men cannot turn except God turns them, he now adds, that he had found this to be really the fact, that people had never become conscious of their sins though God had grievously punished them until they were turned, not by their own free-will, but by the hidden working and influence of the ttoly Spirit; after thou hast turned me, I repented The meaning is, that men never entertain a real hatred towards 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 let its definition be fetched, as they say, from what is contrary to it; 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 which the Prophet ascribes to the grace of God, for he says that the people repented not of their sins until they were turned or converted, that is, until they were renewed both in mind and heart. Some give this version, “After I received consolation;” but their mistake is easily confuted by the context; for it immediately follows, I was ashamed and also confounded. There is no doubt then but that here is set forth the displeasure at sin that is felt when the sinner is terrified by God’s judgment so as to renounce his vices.

After I was made known to myself, or, after it was shewn to me, or, simply, after I knew it, etc. For we may take the meaning to be, After it was given to Ephraim to know himself, or, after he knew himself. Some give this version, “After I was known;” and so the meaning would be the same with those words of Paul,

“After ye have known God, or rather are known by him.”
(Galatians 4:9)

But I fear that this exposition is too refined. I therefore would rather follow those who give 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; as though they had said, 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 the 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 length opened their eyes. For they do not speak here, as we have said, of their virtue or power, but acknowledge that it proceeded wholly from God’s gratuitous favor that they repented.

As then, under the word, turning or conversion, is included the renewal of the whole soul, so now it is expressly said, that they were endued with a right mind, because God had taken away the veil by which their eyes were covered, and had conferred on them new light. The meaning is, that they were not touched by the true fear of God before they were endued with a right mind; but at the same time he testifies that it had been obtained through the peculiar favor of God. We hence see that the Prophet, in the name of the ten tribes, acknowledges that nothing depended on the free-will of man, but that a sound mind and a right feeling of the heart is the work of the Holy Spirit. ³⁹³⁹     What Calvin teaches here is indisputable, but whether the passage warrants the view he takes of it, is another thing, though most commentators have taken the same view. The versions, especially the Vulg., seem to have suggested this explanation by giving to the verb שוב, in the former verse, the meaning of turning or conversion, instead of returning or restoring, agreeably with the whole context, see verse 17^th (Jeremiah 31:17). Gataker suggested this idea; and it was afterwards fully adopted by Venema: and, according to their views I render this verse as follows, —
   For after I returned to myself, I repented,
And after I knew myself, I smote my thigh;
I was ashamed and even confounded,
Because I have borne the reproach of my youth.
   The Vulg. renders the first words, “After thou hast turned,” or converted “me (convertisti me;)” the Sept., “After my captivity;” the Syr., “After that I was converted;” and the Targ., “When we return to the Law.” Literally the words are, “After my returning,” which, according to the Hebrew idiom may be rendered, “After returning to myself,” as in the following line, “after my knowing,” means evidently “after knowing myself.”
   The two verses contain the language of the penitent, praying for restoration to their own land: and two reasons are assigned for this prayer, — because Jehovah was their covenanted God, — and because they repented, for to such had restoration been promised: Hence for is used twice; it is therefore not right to render כי at the beginning of the 19th verse (Jeremiah 31:19), verily or surely. — Ed

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 shews 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, even: they invert the order, and render thus, “I was confounded and ashamed.” But the particle shews 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, even that punishment, sent from above, had done good to the Israelites. For except 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 and shews forbearance towards 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 altogether proceeds from the grace of God: for the reprobate, however dreadful the examples of vengeance which God may exhibit, still remain unbending, 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 evils. When we see two diseased persons, one of whom is insane, and so is insensible as to his disease, and 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 he who is affected with sorrow, does not yet examine into its cause. He then who is healable is one who understands whence has arisen his disease, 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 consider not the cause of it, that is, that they have provoked God’s wrath: but they 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 fountain, 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 being not subdued, for, as he had said, they had been like untamed bullocks. It follows, —

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