Calvin’s CommentariesJeremiah 31
John Calvin · Page 2 of 2
Read Jeremiah 31 in the BibleJeremiah 31:34
And no more shall every one teach his neighbor, and every one his brother, saying, Know ye Jehovah; for all shall know me, from the least of them to the greatest of them, saith Jehovah: for I will forgive their sins, and their iniquities will I remember no more Here is mentioned another difference between the old and the new covenant, even that God, who had obscurely manifested himself under the Law, would send forth a fuller light, so that the knowledge of him would be commonly enjoyed. But he hyperbolically extols this favor, when he says that no one would have need of a teacher or instructor, as every one would have himself sufficient knowledge. We therefore consider that the object of the Prophet is mainly to shew, that so great would be the light of the Gospel, that it would be clearly evident, that God under it deals more bountifully with his people, because its truth shines forth as the sun at noon-day. The same thing Isaiah promises, when he says that all would become the disciples of God. (Isaiah 54:13) This was indeed the case also under the Law, though God gave then but a small taste of heavenly doctrine: but at the coming of Christ he unfolded the treasures of wisdom and knowledge, so that under the Gospel there is the perfection of what had been begun; for we know that the ancient people were like children, and hence God kept them in the rudiments of knowledge: now, as we are grown up, he favors us with a fuller doctrine, and he comes, as it were, nearer to us. Hence, he says, No more shall every one teach his neighbor, and a man his brother (Literally the words are, — And they shall teach no more, a man his neighbor, And a man his brother, by saying, “Know ye Jehovah;” For all of them shall know me, From the least of them to the greatest of them, Saith Jehovah.) I have said that the Prophet here amplifies the favor of God. But we find that some fanatics have ignorantly and foolishly abused this passage, seeking to put down teaching of every kind, as the Anabaptists in our day, who reject all teaching; and flattering themselves in their ignorance, they proudly boast that they are endued with the Spirit, and say, that dishonor is done to Christ, if we are still disciples, because it is written as one of the praises and encomiums given to the new covenant, that no one shall teach his neighbor any more And hence it has also happened, that they are inebriated with strange and horrible doctrines: for the devil, when they become swollen with so much pride, can fascinate and delude them as he pleases; and their own pride also so leads them astray, that they invent dreams; and many unprincipled men have drawn aside this passage to serve their own purposes. For when they boast themselves to be prophets, and persuade the simple that they are so, they hold many attached to themselves, and derive gain by this sort of boasting. But the Prophet here does not mean inspiration, nor does he exclude the practice of teaching, as I have already said; he only shews to us the superior brightness of the gospel light, as God, under the Law, did not so perfectly teach his people as he does us at this day. And hence is that saying of Christ, “Blessed are the eyes which see the things which ye see, and the ears which hear the things which ye hear; for many kings and prophets,” etc. (Luke 10:23) Christ, then, is the best interpreter of this passage, even that God would cause the truth to shine forth more fully under the Gospel; and hence Christ is called by Malachi “the Sun of Righteousness,” (Malachi 4:2) for the Prophet there intimates that the Fathers had indeed some light, but not such as we have. In short, we ought to bear in mind the comparison, of which mention was made yesterday, even that God held his people in suspense with the hope of a better state. And that we may no farther seek an explanation, let us carefully weigh the words; for it is not simply and without exception said, “No one shall teach his neighbor,” but it it is added, “Saying, Know ye Jehovah.” We hence see that the Prophet promises knowledge, so that they might be no longer alphabetarians; for these words, “Know ye Jehovah,” point out the first elements of faith, or of celestial doctrine. And, doubtless, if we consider how great was the ignorance of the ancient people, they were then only in the elements. He who is at this day the least among the faithful, has so far advanced, that he knows much more clearly what pertains chiefly to salvation than those who were then the most learned. The meaning then is, that all God’s chosen people would be so endued with the gift of knowledge, that they would no longer continue in the first elements. Now, were any one pertinaciously to urge this one clause, it would be right to set before him a passage in Isaiah, for he certainly speaks of the kingdom of Christ, when he says, “Lay hold shall each on the hand of his neighbor, and say, Come, let us ascend into the mountain of the Lord, and he will teach us his ways,” etc. (Isaiah 2:3) Now, let us reconcile these two prophecies. The design of both is to set forth the favor of God, manifested by Christ at his coming. The one passage says, “No one will teach his neighbor;” and the other, “Lay hold will each on the hand of his neighbor, and say, Let us come and ascend into the mountain, that Jehovah may teach us.” Now the way of reconciling them is this, — that Jeremiah says, that the people would not be so ignorant under the new covenant as to stand in need of the first principles of truth; but that Isaiah says, that each would lay hold on the hand of his neighbor, that they might mutually help one another, so as to attain the knowledge of God’s law. The question is thus solved; and we, at the same time, see how remarkable is the benefit with which God favors his people, as he thus makes himself familiarly known to them. He says, All shall know me, from the least to the greatest He does not mean that knowledge would be in all in an equal measure. Experience indeed proves this to be false; and further we know, that God has testified from the beginning, as Paul also reminds us, (Romans 12:2, 3) that the measure of his gifts is according to his good pleasure. But the Prophet means, that those who are the least or the lowest among God’s people shall be endued with so much light of knowledge that they will be almost like teachers. To the same purpose is the prophecy of Joel, “Prophesy shall your sons, your daughters shall see visions, and your old men shall dream dreams.” (Joel 2:28) He promises that there would be everywhere prophets and teachers, because the grace of God would be at that day more abundant; and these things ought ever to be understood comparatively. Though, then, many are now ignorant among the children of God, and among those who are really of the number of the faithful, yet if we consider how great was the obscurity of the Law, those who are at this day the least among the disciples, are not otherwise than prophets and teachers. And for this reason Christ says, “He who is least in the kingdom of heaven,
is greater than John the Baptist,” who yet was superior to all the Prophets. (Matthew 11:11) John the Baptist was, in his office, exalted above all the Prophets, and he excelled them in knowledge; and yet the least of those who professed the Gospel and bore testimony to it, was greater, says Christ, than John the Baptist. And this is not to be applied only to them individually, nor be confined to them, but rather to the clear and plain doctrine which the Gospel conveys, according to the passage we quoted yesterday, where Paul says that there is now no veil intervening, but that we are allowed to see God, as it were, face to face in the person of Christ. (2 Corinthians 3:18) It follows, For I well forgive their sins, and their iniquities will I remember no more The Prophet, no doubt, shews here the foundation of God’s kindness, even that he would receive the people into favor by not imputing to them their sins. If we then seek for the origin of the new covenant, it is the free remission of sins, because God reconciles himself to his people. And we hence conclude, that there is no other cause that we can imagine, why God appeared in his only-begotten Son, and manifested so great a bounty: for the Prophet here reduces to nothing all the glory of the flesh, and lays prostrate all merits, when he says, that God would be so bountiful to his people as to become propitious to them, freely to remit their sins, and not to remember their iniquities. This passage, then, cannot properly be taken as referring to the perpetual remission of sins, though this he included in the general doctrine; but we must bear in mind the design of the Prophet, which was to shew, that God from the beginning, with regard to his Church, was moved by no other cause than a desire to abolish sins. The Apostle, in the Epistle to the Hebrews, gives rather a refined interpretation of this passage, for he dwells on the word more, עד, od. He says, that under the New Testament God forgives iniquities, because expiation has been made, so that there is no more need of sacrifices. For he assumes the opposite idea, that God remembered iniquities until he made the new covenant. If he remembered sins, he says, until he made a new covenant, it is no wonder that he then required daily sacrifice to propitiate him: but now under the New Testament he remembers them no more. Then sacrifices cease, because there is now no need of satisfaction when sins are forgiven. He hence concludes, that we have been so expiated by the blood of Christ, and so reconciled to God, that confidence as to our salvation ought to give us an entire rest. But we ought to bear in mind what I have said, that the Prophet here expressly, and in the first place, speaks of the beginning of the mercy and grace which God promises; he therefore declares that God would be so kind and so gracious as not to remember iniquities What, then, does the particle more intimate? Even that God had for a time been angry with his people, and visited their sins with judgment. For God is said to call our sins to remembrance, he is said to be angry with us, he is said to be the avenger of our iniquities, when he punishes us, when he gives evidences of his severity and of his vengeance. Whenever then God severely handled his people, he seemed to remember their iniquities; but when he made the new covenant, all iniquities were then buried, and cast, as another Prophet says, into the depths of the sea. (Micah 7:19) Then the Apostle misapplied the testimony of the Prophet: by no means; for he wisely accommodated it to the subject he was discussing: what God promises, that he would not any more remember iniquities, after having made the new covenant, was accomplished through the coming of Christ. Then Christ alone has effected this — that our iniquities should no more be remembered before God. Hence also we easily learn what the Apostle intended to prove, even that sacrifices cease when sins are expiated. These things indeed harmonize well together, and there is nothing forced or too refined. Moreover, the Prophet does not here discuss the whole question respecting the difference between the Old and New Testament, but only takes this as granted, that the grace of God would be more abundant than formerly, in order that the faithful, supported by hope, might patiently endure their evils and most grievous trials with which they had to contend, and not despond until Christ was manifested, as we said yesterday. Here, then, he speaks of the grace of regeneration, of the gift of knowledge, and at the same time promises that God would be propitious to his people in a different and more perfect way than he had been in former times. But the Apostle in that Epistle seems to apply this to ceremonies, because these things are connected together; that is, the abrogation of ceremonies and the regeneration of the Spirit which is promised here. Then the Apostle does not wrest the words of the Prophet; but as he commends the new covenant, which was to be more excellent than the Law, he hence concludes, that it is no wonder that ceremonies were not to continue but for a time. For he assumes this principle, that a new covenant was to succeed the old: then some change was necessarily to be. He assumes also that the new covenant was opposed to the old, and that the old was subject to destruction. The Jews could not endure any change in the types, for they would have them to remain the same. But the Apostle says that it is nothing strange that a thing should decay; for God, he says, does not certainly without reason call that covenant old which he made by Moses; then it will not always continue valid. (Hebrews 8:13) Since it is so, it cannot be inconsistent with the truth and faithfulness of God, that the ceremonies should cease as to their use, while the Law itself remained unchanged. We now then see that the Apostle faithfully interpreted the design of the Prophet by accommodating his testimony to the abrogation of ceremonies. But as I have to explain only the words of the Prophet, there is no need to speak further of the difference between the Old and New Testament, that is, in what particulars they differ; for the Old and New Testament differ also in other things. But the Prophet, as I have said, thought it sufficient to touch on this point, — that something better was to be hoped at the coming of Christ than what the Fathers in all ages had found. And thus, as I have said, he sought to alleviate the sorrow of the faithful, whom God exercised with hard trials before Christ was manifested in the flesh. Moreover, the Law and the Gospel form a contrast like Moses and Christ. Then the New Testament is more excellent than the Law, as Christ excels Moses. But we must come to a passage in John, that we may more fully understand why the Prophet says that the grace of the new covenant would be different from that, of the old. John says, “The Law was given by Moses, but grace
and truth came by Jesus Christ.” (John 1:17) John seems there to leave nothing to the Law but an evanescent shadow. For if Christ only brought truth to us, then there was no truth in the Law, and there was no grace in the Law; but this seems to east a reproach on the Law. Now this question was in part answered yesterday. But as I wish to finish this passage, let it be briefly observed, that whenever the Law is thus extenuated, it is only that the benefit of Christ may be set forth, so that we may know how invaluable is God’s mercy which appears in his only-begotten Son. Were now any one to object and say, “But why had he previously published the Law? and why did he command it to be reverently received, if it was without grace and truth?” To this I answer, according to what I said yesterday, that the Law was not destitute of those benefits which we at this day receive under the Gospel, but that these benefits were then, as it were, adventitious, and that they do not properly belong to the Law; for if the Law were separated from the Gospel, it would be the same as if one was to separate Moses from Christ. If Moses be regarded, not as opposed to Christ, he was the herald and witness of God’s paternal kindness towards his people; his doctrine also contained promises of a free salvation, and opened to the faithful the door of access to God. But if Moses be set in opposition to Christ, he becomes the minister of death, and his doctrine leads to destruction; for the letter, as Paul in 2 Corinthians 3:6, calls it, killeth, — how so? Because whosoever is attached to Moses departs from Christ; and Christ alone possesses in himself the fullness of all blessings. It then follows, that nothing remains in Moses when considered in himself. But God promised salvation to his ancient people, and also regenerated his chosen, and illuminated them by his Spirit. This he did not do so freely and extensively as now. As then God’s grace is at this day more abundant, it is justly extolled in high terms by all the Prophets; and then, as I have already said, whatever God at that time conferred, was, as it were, adventitious, for all these benefits were dependant on Christ and the promulgation of the Gospel. Let us now proceed, —
is greater than John the Baptist,” who yet was superior to all the Prophets. (Matthew 11:11) John the Baptist was, in his office, exalted above all the Prophets, and he excelled them in knowledge; and yet the least of those who professed the Gospel and bore testimony to it, was greater, says Christ, than John the Baptist. And this is not to be applied only to them individually, nor be confined to them, but rather to the clear and plain doctrine which the Gospel conveys, according to the passage we quoted yesterday, where Paul says that there is now no veil intervening, but that we are allowed to see God, as it were, face to face in the person of Christ. (2 Corinthians 3:18) It follows, For I well forgive their sins, and their iniquities will I remember no more The Prophet, no doubt, shews here the foundation of God’s kindness, even that he would receive the people into favor by not imputing to them their sins. If we then seek for the origin of the new covenant, it is the free remission of sins, because God reconciles himself to his people. And we hence conclude, that there is no other cause that we can imagine, why God appeared in his only-begotten Son, and manifested so great a bounty: for the Prophet here reduces to nothing all the glory of the flesh, and lays prostrate all merits, when he says, that God would be so bountiful to his people as to become propitious to them, freely to remit their sins, and not to remember their iniquities. This passage, then, cannot properly be taken as referring to the perpetual remission of sins, though this he included in the general doctrine; but we must bear in mind the design of the Prophet, which was to shew, that God from the beginning, with regard to his Church, was moved by no other cause than a desire to abolish sins. The Apostle, in the Epistle to the Hebrews, gives rather a refined interpretation of this passage, for he dwells on the word more, עד, od. He says, that under the New Testament God forgives iniquities, because expiation has been made, so that there is no more need of sacrifices. For he assumes the opposite idea, that God remembered iniquities until he made the new covenant. If he remembered sins, he says, until he made a new covenant, it is no wonder that he then required daily sacrifice to propitiate him: but now under the New Testament he remembers them no more. Then sacrifices cease, because there is now no need of satisfaction when sins are forgiven. He hence concludes, that we have been so expiated by the blood of Christ, and so reconciled to God, that confidence as to our salvation ought to give us an entire rest. But we ought to bear in mind what I have said, that the Prophet here expressly, and in the first place, speaks of the beginning of the mercy and grace which God promises; he therefore declares that God would be so kind and so gracious as not to remember iniquities What, then, does the particle more intimate? Even that God had for a time been angry with his people, and visited their sins with judgment. For God is said to call our sins to remembrance, he is said to be angry with us, he is said to be the avenger of our iniquities, when he punishes us, when he gives evidences of his severity and of his vengeance. Whenever then God severely handled his people, he seemed to remember their iniquities; but when he made the new covenant, all iniquities were then buried, and cast, as another Prophet says, into the depths of the sea. (Micah 7:19) Then the Apostle misapplied the testimony of the Prophet: by no means; for he wisely accommodated it to the subject he was discussing: what God promises, that he would not any more remember iniquities, after having made the new covenant, was accomplished through the coming of Christ. Then Christ alone has effected this — that our iniquities should no more be remembered before God. Hence also we easily learn what the Apostle intended to prove, even that sacrifices cease when sins are expiated. These things indeed harmonize well together, and there is nothing forced or too refined. Moreover, the Prophet does not here discuss the whole question respecting the difference between the Old and New Testament, but only takes this as granted, that the grace of God would be more abundant than formerly, in order that the faithful, supported by hope, might patiently endure their evils and most grievous trials with which they had to contend, and not despond until Christ was manifested, as we said yesterday. Here, then, he speaks of the grace of regeneration, of the gift of knowledge, and at the same time promises that God would be propitious to his people in a different and more perfect way than he had been in former times. But the Apostle in that Epistle seems to apply this to ceremonies, because these things are connected together; that is, the abrogation of ceremonies and the regeneration of the Spirit which is promised here. Then the Apostle does not wrest the words of the Prophet; but as he commends the new covenant, which was to be more excellent than the Law, he hence concludes, that it is no wonder that ceremonies were not to continue but for a time. For he assumes this principle, that a new covenant was to succeed the old: then some change was necessarily to be. He assumes also that the new covenant was opposed to the old, and that the old was subject to destruction. The Jews could not endure any change in the types, for they would have them to remain the same. But the Apostle says that it is nothing strange that a thing should decay; for God, he says, does not certainly without reason call that covenant old which he made by Moses; then it will not always continue valid. (Hebrews 8:13) Since it is so, it cannot be inconsistent with the truth and faithfulness of God, that the ceremonies should cease as to their use, while the Law itself remained unchanged. We now then see that the Apostle faithfully interpreted the design of the Prophet by accommodating his testimony to the abrogation of ceremonies. But as I have to explain only the words of the Prophet, there is no need to speak further of the difference between the Old and New Testament, that is, in what particulars they differ; for the Old and New Testament differ also in other things. But the Prophet, as I have said, thought it sufficient to touch on this point, — that something better was to be hoped at the coming of Christ than what the Fathers in all ages had found. And thus, as I have said, he sought to alleviate the sorrow of the faithful, whom God exercised with hard trials before Christ was manifested in the flesh. Moreover, the Law and the Gospel form a contrast like Moses and Christ. Then the New Testament is more excellent than the Law, as Christ excels Moses. But we must come to a passage in John, that we may more fully understand why the Prophet says that the grace of the new covenant would be different from that, of the old. John says, “The Law was given by Moses, but grace
and truth came by Jesus Christ.” (John 1:17) John seems there to leave nothing to the Law but an evanescent shadow. For if Christ only brought truth to us, then there was no truth in the Law, and there was no grace in the Law; but this seems to east a reproach on the Law. Now this question was in part answered yesterday. But as I wish to finish this passage, let it be briefly observed, that whenever the Law is thus extenuated, it is only that the benefit of Christ may be set forth, so that we may know how invaluable is God’s mercy which appears in his only-begotten Son. Were now any one to object and say, “But why had he previously published the Law? and why did he command it to be reverently received, if it was without grace and truth?” To this I answer, according to what I said yesterday, that the Law was not destitute of those benefits which we at this day receive under the Gospel, but that these benefits were then, as it were, adventitious, and that they do not properly belong to the Law; for if the Law were separated from the Gospel, it would be the same as if one was to separate Moses from Christ. If Moses be regarded, not as opposed to Christ, he was the herald and witness of God’s paternal kindness towards his people; his doctrine also contained promises of a free salvation, and opened to the faithful the door of access to God. But if Moses be set in opposition to Christ, he becomes the minister of death, and his doctrine leads to destruction; for the letter, as Paul in 2 Corinthians 3:6, calls it, killeth, — how so? Because whosoever is attached to Moses departs from Christ; and Christ alone possesses in himself the fullness of all blessings. It then follows, that nothing remains in Moses when considered in himself. But God promised salvation to his ancient people, and also regenerated his chosen, and illuminated them by his Spirit. This he did not do so freely and extensively as now. As then God’s grace is at this day more abundant, it is justly extolled in high terms by all the Prophets; and then, as I have already said, whatever God at that time conferred, was, as it were, adventitious, for all these benefits were dependant on Christ and the promulgation of the Gospel. Let us now proceed, —
35. Thus saith the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; the LORD of hosts is his name: 35. Sic dicit Jehova, Qui ponit solera (vel, posuit) in lucem diei, et leges (vel, statuta, decreta) lunae et stellarum in lucem noctis; scindens mare, et resonant (tumultuautur) fluctus ejus; Jehova exercituum nomen ejus:
36. If those ordinances depart from before me, saith the LORD, then the seed of Israel also shall cease from being a nation before me for ever. 36. Si remota fuerint decreta haec a conspectu meo, dicit Jehova, etiam semen Israel cessabit (vel, deficiet) ne sit gens coram facie mea cunctis diebus.
Jeremiah 31:36
He confirms the promises which we have been considering; for it was difficult to believe that the people would not only recover what they had lost, but also be made much more happy; for the Church was then wholly in a desponding state. It was not then an easy matter to raise, as it were, from the lowest depths a miserable people, and to comfort them so that they might overcome their dreadful trial; for the disorder of the Church was such, that had it been raised a hundred times from the dead, it might again be a hundred times crushed into death, for there still remained for it most grievous evils in future. This is then the reason why the Prophet dwells at large on proving the same thing. He says in the person of God, “I am he who created the sun, the moon, and the stars; the regular order of things in creation still continues, for the sun performs its course, and so does the moon.” He speaks, indeed, of their diurnal course, for we know that the Prophets spoke popularly, and according to the common notions. Had they philosophized, as astrologers do, and spoken of the monthly course of the moon, and of the annual course of the sun, they could not have been understood by the common people. They were, therefore, satisfied to state things which even children could comprehend, even that the sun made its circuit daily round the world, that the moon did the same, and that the stars in their turns followed; so that the moon holds the first place in the night among the stars, and that the sun rules during the day. “I am the Lord,” he says, “who have fixed this order of things which still remains:” I cut or divide the sea, he says, that is, I stir it up with tempests, and make a noise, or roar, do its waves.” He mentions things which are contrary, but not inconsistent, though different. For the course of the sun, moon, and stars is regular and fixed, and so he calls their courses חקת cheket, and החקים echekim, that is, decrees, which are not changeable. (“Ordinance,” and “ordinances,” would perhaps be the best words. The word means a fixed order of things, sometimes rendered in our version ”statute,” and sometimes “ordinance,” — Thus saith Jehovah, —
He who hath appointed the sun for light by day,
The ordinance of the moon and stars for light by night,
Who calms the sea when roar do its waves, —
Jehovah of hosts is his name, Two opposite meanings are given by many Lexicons to רגע — to divide, to break, to cleave, and also to give rest, to calm. Parkhurst holds that it has only the last. However, that it means here to make quiet, or to calm, is most probable, as God’s restraining power as to the sea is mentioned before in Jeremiah 5:22 as a proof of his greatness. The word for “ordinance” before “moon” is left out in the Sept., and in one MS.; and the passage would read better without it — Ed.) Then in the heavens we find an order so arranged and regulated, that nothing deviates from its appointed course. But in storms and tempests God seems as though he would shake the world and overturn what appears otherwise immovable; for even the very rocks, as it were, tremble when the sea is violently stirred up; and yet God calms the very sea, and thus puts an end to storms and tempests, so that there ever appears to be a stability and a perpetuity in nature. He then adds, If removed shall these laws be from my presence, the seed of Israel shall also fail; that is, “As certain as is the stability of the order of nature, seen in the course of the sun and the moon, and in the turbulent sea, so certain will be the deliverance of ray Church, nor can it ever be destroyed.” The tempest on the sea seems to shake the world, and yet the world remains fixed. The sun and moon, when they rise, might overwhelm the whole earth; for we know that the sun is much larger than the earth. While so large a body, and almost immeasurable, hangs over our heads, and rolls on so swiftly, who ought not to be afraid? Yet the sun proceeds in its course, and the earth remains firm, because it so pleases God. There is, therefore, no reason to fear that the safety of the Church should ever fail, for the laws or decrees of nature shall never cease; that is, God, who has from the beginning governed the world, will not disregard the welfare of his Church, for whose sake the world has been created. Nor, indeed, is it a matter of wonder, that the safety of the Church is here shewn to be so secure, for it may justly be preferred even to the fixed course of the sun and of the moon, and to other institutions of nature. But God deemed it enough in this place to use this comparison, according to what is said in the Psalms, where the sun and the moon are called his faithful witnesses in heaven. (Psalm 89:36, 37) But there also the covenant is spoken of, which God was about to make with his people through his only-begotten Son. He mentions the moon as his witness in heaven; but as I have already said elsewhere, he raises us far above the world and above all the elements, yea, above the sun and the moon, when he treats of the certainty of our salvation; and, doubtless, the condition of the Church does not depend on the state of the world; for it is said in another place, “They shall grow old, but thou wilt remain for ever.”
(Psalm 102:26-28) And the Prophet there compares the heavens to garments, which wear out by use, and at length become useless; but the condition of the Church, he says, is far different. He does not, indeed, express these words; but after having said, “Thou, O God, art the same from eternity,” he comes to the eternity of the Church, “Thy children’s children shall endure.” We now see that the Church has the preference over the whole world. But God had a regard in this place to the weakness of his people, when he said that his grace to his people would be as sure and certain as the institutions of nature. Some refer the last clause in verse 35 (Jeremiah 31:35) to the Red Sea; because God divided the Red Sea; but this is wholly foreign to the meaning of the Prophet, nor does it require any confutation; but I have pointed it out that no one may be led astray. PRAYER Grant, Almighty God, that as we enjoy the light of the sun by day, and of the moon by night, we may learn to raise higher our eyes, and not be like the unbelieving, who have this benefit in common with us, but look forward in hope of our eternal salvation, nor doubt but that as thou settest before our eyes a proof of thy immovable constancy in these created things, so also secure and certain shall be our salvation, which is founded on thy most certain truth, which renders sure all things, until at length we come into that blessed kingdom, which has been obtained for us by the blood of thy only-begotten Son. — Amen. Lecture One Hundred and Twenty-Fifth
He who hath appointed the sun for light by day,
The ordinance of the moon and stars for light by night,
Who calms the sea when roar do its waves, —
Jehovah of hosts is his name, Two opposite meanings are given by many Lexicons to רגע — to divide, to break, to cleave, and also to give rest, to calm. Parkhurst holds that it has only the last. However, that it means here to make quiet, or to calm, is most probable, as God’s restraining power as to the sea is mentioned before in Jeremiah 5:22 as a proof of his greatness. The word for “ordinance” before “moon” is left out in the Sept., and in one MS.; and the passage would read better without it — Ed.) Then in the heavens we find an order so arranged and regulated, that nothing deviates from its appointed course. But in storms and tempests God seems as though he would shake the world and overturn what appears otherwise immovable; for even the very rocks, as it were, tremble when the sea is violently stirred up; and yet God calms the very sea, and thus puts an end to storms and tempests, so that there ever appears to be a stability and a perpetuity in nature. He then adds, If removed shall these laws be from my presence, the seed of Israel shall also fail; that is, “As certain as is the stability of the order of nature, seen in the course of the sun and the moon, and in the turbulent sea, so certain will be the deliverance of ray Church, nor can it ever be destroyed.” The tempest on the sea seems to shake the world, and yet the world remains fixed. The sun and moon, when they rise, might overwhelm the whole earth; for we know that the sun is much larger than the earth. While so large a body, and almost immeasurable, hangs over our heads, and rolls on so swiftly, who ought not to be afraid? Yet the sun proceeds in its course, and the earth remains firm, because it so pleases God. There is, therefore, no reason to fear that the safety of the Church should ever fail, for the laws or decrees of nature shall never cease; that is, God, who has from the beginning governed the world, will not disregard the welfare of his Church, for whose sake the world has been created. Nor, indeed, is it a matter of wonder, that the safety of the Church is here shewn to be so secure, for it may justly be preferred even to the fixed course of the sun and of the moon, and to other institutions of nature. But God deemed it enough in this place to use this comparison, according to what is said in the Psalms, where the sun and the moon are called his faithful witnesses in heaven. (Psalm 89:36, 37) But there also the covenant is spoken of, which God was about to make with his people through his only-begotten Son. He mentions the moon as his witness in heaven; but as I have already said elsewhere, he raises us far above the world and above all the elements, yea, above the sun and the moon, when he treats of the certainty of our salvation; and, doubtless, the condition of the Church does not depend on the state of the world; for it is said in another place, “They shall grow old, but thou wilt remain for ever.”
(Psalm 102:26-28) And the Prophet there compares the heavens to garments, which wear out by use, and at length become useless; but the condition of the Church, he says, is far different. He does not, indeed, express these words; but after having said, “Thou, O God, art the same from eternity,” he comes to the eternity of the Church, “Thy children’s children shall endure.” We now see that the Church has the preference over the whole world. But God had a regard in this place to the weakness of his people, when he said that his grace to his people would be as sure and certain as the institutions of nature. Some refer the last clause in verse 35 (Jeremiah 31:35) to the Red Sea; because God divided the Red Sea; but this is wholly foreign to the meaning of the Prophet, nor does it require any confutation; but I have pointed it out that no one may be led astray. PRAYER Grant, Almighty God, that as we enjoy the light of the sun by day, and of the moon by night, we may learn to raise higher our eyes, and not be like the unbelieving, who have this benefit in common with us, but look forward in hope of our eternal salvation, nor doubt but that as thou settest before our eyes a proof of thy immovable constancy in these created things, so also secure and certain shall be our salvation, which is founded on thy most certain truth, which renders sure all things, until at length we come into that blessed kingdom, which has been obtained for us by the blood of thy only-begotten Son. — Amen. Lecture One Hundred and Twenty-Fifth
37. Thus saith the LORD; If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the LORD. 37. Sic dicit Jehova, Si mensurentur coeli sursum, et investigentur fundamenta terrae deorsum, etiam ego rejiciam (vel, spernam) totum semen Israel, propter onmia quae fecerunt, dicit Johova.
Jeremiah 31:37
He confirms the same thing by another comparison, even that it would be impossible for God wholly to forget his covenant, but that he would again gather his people. Exile might indeed appear as a permanent death; and thus the truth of God might have been brought to nothing; and the covenant could not have been made void without giving the people a sort of right to complain, that they had been deceived. For we know, that though a condition was added to the covenant, yet it was not founded on the integrity of men; and hence it is said, that God is not a liar, though all the Jews were perfidious. (Romans 3:3, 4) Then the Prophet teaches us here, that though God had severely punished the sins of the people, and had resolved to punish them in future, even so as to destroy their city, there would yet be a place for mercy after the people had been chastised. He had said before that God’s covenant with Abraham’s children could no more fail than the laws of nature: he now says, that if any could measure the heaven, and investigate the foundations of the earth, that is, penetrate into the very center of the earth, then, he says, I will reject the seed of Israel But God brings before us these strange and impossible things, that we may know that he will at length be reconciled to his people after having justly punished them. And this promise could not have afforded any consolation to hypocrites, because God does not include the whole seed of Abraham, but says, that he would not allow the whole seed of Abraham to perish, for some remnant would continue, according to what is said by Isaiah, “Though thy people were as the sand of the sea,
a remnant shall be saved.” (Isaiah 10:22) God then does not here affirm that he would be merciful to all, but that there would be still some remaining, so that the name of the people would continue immortal: in short, he promises that the Church would be saved, but that the number would be small. We now perceive the design of the Prophet: he doubtless had regard to the faithful, who might have been overwhelmed with despair, on seeing themselves driven far away from their own country, and having no hope of a return. Then he testifies that God had such a care for the safety of the faithful, that he would gather the scattered seed. But we must bear in mind what we have said, that this promise is to be confined to the elect alone, for they were alone capable of receiving this favor. As to the unbelieving, who were perverse in their wickedness, God might have wholly cut them off, and yet save the remnants of grace. Now there is no need here to enter into a subtle discussion, whether the center of the earth can be found out. The philosophers do indeed bring some probable reasons as to the extent of the heavens, and the dimension of the earth is also conjectured by them. But the Prophet’s purpose was to declare, according to the common and popular mode of speaking, that God’s mercy would be perpetual and immeasurable towards the children of Abraham, like the immensity of the earth and the heavens, which exceeds the comprehension of the human mind. He adds, On account of all the things which they have done; that is, though they have deserved to die eternally a hundred times, I will yet have a regard to my covenant and my mercy. The Prophet then designedly sets before us here the sins of the people, that we may know that God’s mercy would be very great, as that the whole mass of so many evils would not hinder God to forgive them. This is the reason why he says, on account of all the things which they have done. It now follows, —
a remnant shall be saved.” (Isaiah 10:22) God then does not here affirm that he would be merciful to all, but that there would be still some remaining, so that the name of the people would continue immortal: in short, he promises that the Church would be saved, but that the number would be small. We now perceive the design of the Prophet: he doubtless had regard to the faithful, who might have been overwhelmed with despair, on seeing themselves driven far away from their own country, and having no hope of a return. Then he testifies that God had such a care for the safety of the faithful, that he would gather the scattered seed. But we must bear in mind what we have said, that this promise is to be confined to the elect alone, for they were alone capable of receiving this favor. As to the unbelieving, who were perverse in their wickedness, God might have wholly cut them off, and yet save the remnants of grace. Now there is no need here to enter into a subtle discussion, whether the center of the earth can be found out. The philosophers do indeed bring some probable reasons as to the extent of the heavens, and the dimension of the earth is also conjectured by them. But the Prophet’s purpose was to declare, according to the common and popular mode of speaking, that God’s mercy would be perpetual and immeasurable towards the children of Abraham, like the immensity of the earth and the heavens, which exceeds the comprehension of the human mind. He adds, On account of all the things which they have done; that is, though they have deserved to die eternally a hundred times, I will yet have a regard to my covenant and my mercy. The Prophet then designedly sets before us here the sins of the people, that we may know that God’s mercy would be very great, as that the whole mass of so many evils would not hinder God to forgive them. This is the reason why he says, on account of all the things which they have done. It now follows, —
38. Behold, the days come, saith the LORD, that the city shall be built to the LORD, from the tower of Hananeel unto the gate of the corner. 38. Ecce dies (addunt alii באים, veniunt) dicit Jehova, et edificabitur urbs Jehovae e turri Chananeel usque ad portam anguli:
39. And the measuring line shall yet go forth over against it upon the hill Gareb, and shall compass about to Goath. 39. Et exibit adhuc funiculus mensurae coram ipso (vel, coram ipsa porta) et usque ad collem Gazeb, et circumdabit Goathath,
40. And the whole valley of the dead bodies, and of the ashes, and all the fields unto the brook of Kidron, unto the corner of the horse-gate toward the east, shall be holy unto the LORD; it shall not be plucked up, nor thrown down any more for ever. 40. Et omnem vallem (alii legunt in nominativeocasu, et omnis vailis) cadaverum et cineris, et omnes regiones (vel, agri) ad torrentem Kedron usque ad angulum portae equorum versus orientem, sanctitas Jehovae; non evelletur, et non destructur amplius in perpetuum.
Jeremiah 31:38
Here the Prophet speaks of the rebuilding of the city. I doubt not but that his object was to shew them that the largeness and splendor of the city after the return of the people would not be less than it had been under David in its most flourishing condition. We must, however, first speak of the words before we proceed to the subject. Behold, the days are coming, saith Jehovah, and built shall be the city It was not as yet destroyed; but the Prophet intimated that its utter ruin was nigh at hand; he therefore makes now their hope to depend on God’s mercy alone, as to the deliverance of the people from exile: Built then shall be the city to Jehovah from the tower of Hananeel, etc. This tower was, no doubt, placed in the wall of the city. Almost the same prediction is found in Zechariah 14:10, though there is some diversity in the words; but both the Prophets refer to the same thing. Zechariah’s object was to animate the people under this circumstance, because the beauty, greatness, and extent of the city did not at first correspond with what it had formerly been. He then promises that its glory would at length be the same as it had been; and he names there the tower of Hananeel Jeremiah adds, to the gate of the corner The corner, הפנה ephene, is in the singular number; but in Zechariah it is הפנים ephenim, in the plural; and it is thought that corners or corner is thus called metaphorically, because a corner shews two faces while it stands out, and thus two parts appear; but whether it be the gate of the corner or of the corners, it makes but little difference.
Jeremiah 31:39
He afterwards adds, Yet go forth shall the line of measure before him Some apply this to the gate, because from the gate the line was to be extended to the hill Gareb, and go round to Goath Of these names of places I cannot say much, for we do not know the ancient situation of the city; and the Jews themselves, when they make conjectures about these uncertain things, shew only their own ignorance. However, the greater part of interpreters understand this, — that the city was to be large, as though God promised that he would extend it beyond the walls; and this they illicit from the verb יצא itsa, go forth shall the line, or cord, of measure But when the Prophet says yet, he compares the ancient greatness of the city with that which he perceives it to be hereafter. Then Zechariah seems to promise that it would be such a city as would contain the same measure; for he says, “Inhabited shall the city be under itself,” or in its own place. (Zechariah 12:6) As then Zechariah promises that the city would occupy the same place as formerly, I do not conclude anything else from the words of our Prophet, especially as the particle yet intimates the same thing. When it is said before him, I apply this to God and not to the gate; for mention is previously made of God, Built shall be the city to Jehovah; and then he adds, before him I have no doubt but that the Prophet here bids the Israelites to raise up their eyes to God, that they might expect from him what was incredible according to the comprehension of men and of the flesh: then before him, that is, when God restores the city, then Go forth shall the line, that is, he will extend the line to the hill Gareb, and surround Goath
Jeremiah 31:40
He then adds, And the whole valley Some read, “the whole valley shall be holiness to Jehovah:” and it may be suitably taken, that all the places near to the city were to be holy to God; but this verse may be connected with the preceding, as though he said, extended shall be the line to the whole valley of the carcases and of the ashes The word דשן, dashin, means ashes and fatness; but here it is to be taken for ashes; and it is thought that the place was so called, where they were wont to throw the ashes gathered from the altar, after the sacrifices were burnt: as then there was there a great heap of ashes, the place had this name given to it. Another place was also called the place of carcases, because there a host of enemies had been slain by an angel, in the reign of Hezekiah. As then a great and a memorable slaughter had taken place there, it is thought that it received this name, in order that God’s favor might remain known to posterity. If then this name became the monument of God’s favor, Hezekiah, I have no doubt, was the cause of it. It is then added, and all the regions to the brook Kidron It is probable enough that the places here named were outside of the city, for we know that the brook Kidron was not within the city. Then he adds, to the corner of the gate of the horses It is thought that through this gate went forth the chariots of the king when he wished to exercise his horses. It might have been the market-place for horses. Conjectures only have place here; for no one knows of a certainty whether the king had a place of exercise for his horses. But this gate looked towards the east. He says that all the places would be holiness to Jehovah; and then he promises them a quiet and a perpetual condition, It shall not be cut off nor destroyed any more for ever; for which it is said by Zechariah, “there shall be no more חרם cherim, destruction.” (The whole of this passage is differently rendered in the early versions and the Targum; some of them evidently wrong and some doubtful. Blayney gives the most literal and most consistent version. I give the following, — 38. Behold the days are coming, saith Jehovah, That built shall the city be for (or to) Jehovah, From the tower of Hananeel to the gate of the corner: 39. Yea, go forth again shall the measuring line From over against it, over the hill of Oareb, And shall surround Goath 40. And all the valley of the carcases and ashes, And all the fields to the river Kidron, To the corner of the gate of the horses eastward: Holy to Jehovah, it shall not be rooted up, Nor demolished any more for ever. The 38th verse (Jeremiah 31:38) contains a general description; this is particularized in the following verses. The beginning of measuring was to be at “the tower of Hananeel;” hence “from over against it,” or before it: the “gate” being feminine cannot be meant; it is then “the tower.” As to the word for “fields,” the reading of the Keri and of several MSS., countenanced by the Vulg., ought no doubt to be adopted. “Eastward,” — thus the line came round to the same point where it began; for the tower of Hananeel was eastward. But what is referred to in the two last lines? The verbs are in the masculine gender, and “city” is feminine; and there is nothing in the passage with which they can agree except the tower of Hananeel. Then this tower seems to stand here for the rebuilt city; and then rooting up, i.e., undermining the foundations, and demolishing, are suitably applied to a tower. — Ed.) We now see the design of the Prophet: after having spoken of the return of the people, he adds that the city would again become splendid and large, as it had been; for the land continued in a state of disorder until the restoration of the city, as God had there chosen a habitation for himself. And as the Temple had been built there, it behoved the Israelites, wherever they dwelt, ever to direct their eyes to the Temple and the sanctuary of God, that they might live under his protection. Except, then, the city had been built again, the goodness of God could not have been really enjoyed; for a sort of desolation would have otherwise ever presented itself to the eyes of the people, as the city was as it were the banner under which God protected them. This then is the reason why the Prophet expressly announced this prophecy respecting the future restoration of the city. Now, when he says that the city would be built to Jehovah, he intimates what was especially expected by the Jews, that that city would again be holy; for if it only flourished in wealth and power like other cities, it would have been but a small comfort to the Israelites. But he points out here a difference between Jerusalem and all heathen cities; for God was, as it were, the architect of that city, as it is said in the Psalms, “He himself founded it,” (Psalm 87:5) and further, “His foundations are on the holy mountains,” and this ought to be understood of himself. (Psalm 87:1) The meaning is, that God would again care for that city, as the Temple would become as it were his royal throne and earthly sanctuary. At the same time when the Prophet affirms that the extent of the city would not be less than it had been, we see that this prophecy must necessarily be referred to the kingdom of Christ: for though Jerusalem before Christ’s coming was eminent and surrounded by a triple wall, and though it was celebrated through all the East, as even heathen writers say that it excelled every other city, yet it was never accomplished, that the city flourished as under David and Solomon. (Some think, such as Gataker and Blayney, that according to the description here given, the dimensions of the city are much larger than what they had ever been before. The “line” was to inclose a part at least of the hill of Gareb, the whole of Goath, supposed to be Golgotha, the valley of the carcases, and the fields of Kidron, all which were formerly without the walls of the city. — Ed.) We must then necessarily come to the spiritual state of the city, and explain the promise as the grace which came through Christ. But we must especially notice what is said, that it would be holiness to Jehovah, and also that no ruin or destruction would be dreaded any more. Had the condition of the elect people been the same as that of other nations, the promise of restoration would have been small and of no great moment; for it would have been better for them to dwell in exile where they inhabited a pleasant and fertile country. But the Prophet here commends a privilege with which God had favored the children of Abraham above all other nations, when he adopted them as his peculiar people. There is however to be understood an implied contrast between the profanation which then prevailed, and the sanctification which is here promised. The Jews had so polluted the land that it differed nothing from other countries; and God, as Ezekiel says, had thence migrated, (Ezekiel 8:6) and we know that the Temple was called by the prophets the den of robbers, (Jeremiah 7:11) and that the city was also compared to Sodom and Gomorrah. (Isaiah 1:10) Hence the Prophet here promises that the city, with its whole vicinity, would be holy to God, because God would cleanse it from all the defilements by which it had been polluted: and he also claims this as his own work, for to sanctify is a work peculiar to himself. The promise of perpetual favor is added, as it is also done by Zechariah; for it would not be sufficient to have God’s mercy promised to us for a short time, except its perpetuity were secured. The Prophet then promises now that the course of God’s benefits would be permanent;. The city indeed was again destroyed by Titus, and at length wholly demolished by Adrian; but this fact does not militate against this promise; for as we have said, God gave some taste of his favor in the external aspect of the city until Christ came; but after Christ was manifested, the heavenly Jerusalem became the object to be sought, for all the types and shadows then ceased. The perpetuity then of which the Prophet speaks, is that which corresponds with the character of Christ’s kingdom, and is therefore spiritual. Moreover, this passage teaches us that the Church will be perpetual, and that though God may permit it to be terribly shaken and tossed here and there, there will yet be ever some seed remaining, as long as the sun and the moon shall shine in the heavens, and the order of nature shall continue; so that all the elements, everything we see with our eyes, bear evidence to the perpetuity of the Church, even that it will ever continue: for though Satan and all the world daily threaten its ruin, yet the Lord will in a wonderful manner preserve it to the end, so that it will never perish. This is the import of the passage. Another prophecy follows. CHAPTER 32
1. The word that came to Jeremiah from the LORD in the tenth year of Zedekiah king of Judah, which was the eighteenth year of Nebuehadrezzar. 1. Sermo qui datus fait Jeremiae a Jehova anno decimo Zedechiae regis Jehudah; hic annus est decimus octavus Nabuchadnezer:
2. For then the king of Babylon’s army besieged Jerusalem: and Jeremiah the prophet was shut up in the court of the prison, which was in the king of Judah’s house. 2. Et tunc exercitus regis Babylonii obsidebat Jerosolymam, et Jeremias propheta erat indusus in atrio custodiae qum est in palatio regis Jehudah;
3. For Zedekiah king of Judah had shut him up, saying, Wherefore dost thou prophesy, and say, Thus saith the LORD, Behold, I will give this city into the hand of the king of Babylon, and he shall take it; 3. Quia incluserat ipsum Zedechias rex Jehudab, dicendo, Quare tu prophetizas dicendo, sic dicit Jehova, Ecce ego trado urbem hanc in manum regis Babylonii, et capiet eam.
Calvin’s Commentaries — John Calvin. Public domain
Jeremiah 31:33
And on their heart will I write it. It is the same as if it was said, “I will put my law in the inmost part of each of them:” the persons are individualized, in order to shew that the act extends to every one alike. — Ed.) We indeed know how difficult it is that man should be so formed to obedience that his whole life may be in unison with the Law of God, for all the lusts of the flesh are so many enemies, as Paul says, who fight against God. (Romans 8:7) As then all our affections and lusts thus carry on war with God, it is in a manner a renovation of the world when men suffer themselves to be ruled by God. And we know what Scripture says, that we cannot be the disciples of Christ, except we renounce ourselves and the world, and deny our own selves. (Matthew 6:24; Luke 14:26, 27) This is the reason why the Prophet was not satisfied with one statement, but said, I will put my Law in their inward parts, I will write it in their hearts. We may further learn from this passage, how foolish the Papists are in their conceit about free-will. They indeed allow that without the help of God’s grace we are not capable of fulfilling the Law, and thus they concede something to the aid of grace and of the Spirit: but still they not only imagine a co-operation as to free-will, but ascribe to it the main work. Now the Prophet here testifies that it is the peculiar work of God to write his Law in our hearts. Since God then declares that this favor is justly his, and claims to himself the glory of it, how great must be the arrogance of men to appropriate this to themselves? To write the Law in the heart imports nothing less than so to form it, that the Law should rule there, and that there should be no feeling of the heart, not conformable and not consenting to its doctrine. It is hence then sufficiently clear, that no one can be turned so as to obey the Law, until he be regenerated by the Spirit of God; nay, that there is no inclination in man to act rightly, except God prepares his heart by his grace; in a word, that the doctrine of the letter is always dead, until God vivifies it by his Spirit. He adds, And I will be to them a God, and they shall be to me a people Here God comprehends generally the substance of his covenant; for what is the design of the Law, except that the people should call upon him, and that he should also exercise a care over his people? For whenever God declares that he will be our God, he offers to us his paternal layout, and declares that our salvation is become the object of his care; he gives to us a free access to himself, bids us to recumb on his grace, and, in short, this promise contains in itself everything needful for our salvation. The case is now also at this day the same under the Gospel; for as we are aliens from the kingdom of heaven, he reconciles us by it to himself, and testifies that he will be our God. On this depends what follows, And they shall be my people; for the one cannot be separated from the other. By these words then the Prophet briefly intimates, that the main object of God’s covenant is, that he should become our Father, from whom we are to seek and expect salvation, and that we should also become his people. Of these things there is more to be said again; but I have explained the reason why I now so quickly pass over things worthy of a longer explanation. He adds, —
Jeremiah 31:34
34. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. 34. Et non docebit amplius vir (id est, quisque) proximum suum, et quisque fratrum suum, dicendo, cognoscite Jehovam; quia omnes cognoscent me a parvo ipsorum, et (sed abundat copula) ad magnum ipsorum, dicit Jehova; quia ignoscam pecattis ipsorum, et iniquitatum ipsorum non recordabor amplius.
But I cannot now proceed farther, for the clock strikes. PRAYER Grant, Almighty God, that as thou hast favored us with so singular a benefit as to make through thy Son a covenant which has been ratified for our salvation, — O grant, that we may become partakers of it, and know that thou so speakest with us, that thou not only shewest by thy Word what is right, but speakest also to us inwardly by thy Spirit, and thus renderest us teachable and obedient, that there may be an evidence of our adoption, and a proof that thou wilt govern and rule us, until we shall at length be really and fully united to thee through Christ our Lord. — Amen. Lecture One Hundred and Twenty-Fourth