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The Prophet confirms the contents of the verse we have explained; and it was necessary to make this addition, because what he had said was almost incredible. He therefore enlarged upon it. Thus saith Jehovah; this preface he made, as I have often reminded you, that his doctrine might have more weight. Jeremiah, indeed, adduced nothing but what he had learnt from God, and by the revelation of his Spirit; but it was needful sometimes expressly to testify this on account of his hearers.

He now bids them to exult with joy, and to shout for joy It must be observed that this prophecy was announced, when the utter destruction of the people, of the city, and temple, was not far distant; but it was the Prophet’s object to comfort, so to speak, the dead in their graves, so that they might patiently wait for their promised deliverance, and that they might feel assured that it was not more difficult for God to raise the dead than to heal the sick. Therefore the prophecy had its use when the Jews were driven into exile and miserably scattered, so as to have no hope of deliverance. But that his doctrine might more effectually enter into their hearts, he exhorts them to rejoice, to shout for joy, and to sing; and not only them, but also strangers. For though it will presently appear that their joy was not in common with the unbelieving, the Prophet yet seems to address his words on purpose to aliens, that the Jews themselves might become ashamed for not embracing the promise offered to them. For what doth the Prophet say? “Ye alien nations, shout for joy, for Jacob.” What should Jacob himself do in the meantime? We now then see the design of the Prophet’s vehemence in bidding all to rejoice for the redemption of the people, even that this prophecy might not only bring some comfort to the miserable exiles, but that they might also know, that whilst in the midst of death, they would live before God, provided they did not despair.

In short, he not only intended to mitigate their sorrow, but also to fill them with spiritual joy, that they might not cease to entertain hope and to take courage, and not only patiently, but cheerfully to bear their calamities, because God promised to be propitious to them. This is the reason why he bids them to exult with joy, and to shout for joy

He adds, among the chief of the nations This may be understood as though the Prophet had said, that the nations would be so contemptible, that the children of God would not be disposed to insult them; but I understand the words in a simpler way, — that the Prophet bids them to exult at the head of nations, as though he had said, “openly, so that your joy may be observed by all.” For though the Jews entertained the hope of a return, yet they hardly dared to give any sign of their confidence, because they might have thus exasperated the minds of their enemies. They were, therefore, under the necessity of being wholly silent, and, as it were, without life. Now the Prophet sets this manifest joy in opposition to that fear which constrained the Jews to be almost wholly mute, so that they dared not by gesture nor by words, to make known what they had learned from the holy servants of God. In short, the Prophet intimates that the liberation of the Jews would be so glorious, that they would dread no danger in proclaiming openly the kindness of God. This seems to be denoted by the head of the nations

He then adds, Proclaim ye, praise and say, Save, etc. This refers properly to the faithful; for we know that God is not really invoked by the unbelieving. Faith alone opens a door of access to us, and there cannot be any right praying except what proceeds from faith. The Prophet then addresses here the children of God, when he says, “Proclaim ye, praise and say,” etc. And though all the ungodly were by evident experience convinced of the wonderful power of God, yet there was not among them any herald of God’s grace. It is then enjoined on the faithful, as their own proper office, to celebrate the favor of God. And to this is added thanksgiving, as though the Prophet had said that God’s grace cannot be rightly proclaimed unless his goodness be acknowledged, and the sacrifice of praise be offered to him. We hence learn that we are to be so animated by his promises to trust in God as not to grow torpid. For many cheer themselves up when they hear some joyful news, but this joy produces in them security. Thus it comes that faith is choked, and does not produce its proper fruits; for the chief work of faith is prayer to God. Now, they who are secure because they think of no danger, do not flee to God, and thus omit that work of religion in which they ought mainly to exercise themselves. Hence the Prophet reminds the faithful here that they are so to praise God as not to neglect prayer.

The meaning is, that when God promises that he will be propitious to us, he gives us a sufficient reason for joy. We ought then to be satisfied with the naked word of God, when he declares that he will be a Father to us, and when he promises that our salvation will be the object of his care. But yet, as I have already said, joy ought not to render us secure, so as to make faith idle, but it ought rather to stimulate us to prayer. True and spiritual joy we then have, derived from God’s word, when we are diligent in prayer; and coldness and security are no tokens of faith, but of insensibility; and the promises of God produce no real effects in us, as it must needs be, unless our minds are kindled into a desire for prayer, yea, into a fervor in prayer. This then is the reason why the Prophet, after having bidden the faithful to praise and exalt the favor of God, adds this prayer — “Say ye, Save thou, Jehovah, thy people.” It then behoved them so to rejoice as to feel solicitous for the restoration of the Church. And it behoves us, also, at this time, whenever God shines on us with the testimony of his favor, so to rejoice as not to omit that primary exercise of faith, even prayer.

He further adds, the remnant of Israel, because it was necessary that what Isaiah had predicted should be fulfilled,

“Though thy people were as sand of the sea, a remnant only shall be delivered.”
(Isaiah 10:22)

Though, then, the Prophet has been speaking generally of all the posterity of Abraham, and included the ten tribes, yet here he qualifies that statement by mentioning the remnant or residue of Israel, and this in order that the faithful might not despond on seeing hardly one in ten or in fifty returning from exile; for we know that in comparison of their great number, a few only returned from exile. He has then mentioned here “the remnant of Israel,” that the faithful at a future time might not be shaken in their hope, though God did not immediately restore the whole Church; and it was also necessary to deprive the hypocrites of that vain confidence with which they were filled; for they were wont to seize on everything which God promised by his servants. Hence Jeremiah excluded them, that they might know that this promise did not belong to them, according to what Paul, while handling this subject, shews to us at large. (Romans 9:27; Romans 11:5,7) And he is a correct interpreter of this passage and of similar ones, when he says that God was never so bound to the people of Israel, but that he could freely do what he pleased, so that a remnant only should he saved. And he calls them the “remnant of grace,” because they are in no other way saved than through the free and gratuitous goodness of God.

And this doctrine may also be justly applied to our time. For we are by no means to expect that God will so restore his Church in the world, that all shall be renewed by his Spirit, and unite in true religion; but he gathers his Church on all sides, and yet in such a way, that his gratuitous mercy ever appears, because there shall be remnants only. It follows, —

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 —