Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Jeremiah · Chapter 31
CHAP. XXXI.
IN this Chapter the Prophet amplifieth further that which he had Prophesied of Chap. 30. 18, 19, 20, 21, 22. for having said in the name of the Lord, Ye shall be my people, and I will be your God: Now he saith more fully; I will be the God of all the Families of Israel, and they shall be my people. Which because Vers. 1.it is the same with verse 22. before going, some annex unto Chapter 30. and begin this with verse 2. But we shall not need so to do; for by the consent of all Expositors that Prophecie and this are all one, as is also intimated in the first words, [at the same time:] That is, in the beginning of Zedekiah his reign, as Chap. 27. and 28. is expresly said. And he saith, All the families of Israel. That this Prophecy might not be thought to pertain only to the Kingdome of Judah, consisting but of two Tribes, whereof they all were, that came out of Babylon, and none of them of the ten. Yet some will have it a Prophecie onelyonly of that deliverance, but they are confuted plainly by the very first words; and it appears manifestly to be of that far greater deliverance to come by Jesus Christ, through whom all Israel shall come in to be the people of God again finally and be saved, Rom. 11. 26. Yet as I said upon Chap. 30. the Prophesie is mixed, sometimes pointing at the deliverance out of the North; and sometimes this greatest deliverance by Christ, as many Expositors agree.
But before he proceedeth to the Prophecie of deliverance, he makes way unto Vers. 2.it verse 2, 3. saying, The people that were left of the sword found grace in the wilderness, &c. something like unto which, see before Isaiah 51. 10. and 41. 1, 2, 3. As if he had said, Those of Israel that survived in the wilderness, wherein many were consumed for their Rebellions and Unbelief, were taken and brought under Joshuah into the Land of Canaan, the old Inhabitants being expelled, and rested and dwelt there, after that they had bin long kept in the wildernes, even forty years, to the admiration of all men, although the work seemed impossible, even to the Israelites themselves. Therefore that which is now prophesied of, shall also by Gods Almighty power be accomplished in his due time: For these words, Even Israel when I went to cause him to rest, Hebr. it is, Israel, going to cause him to rest. Where [I] must be understood, or the Lord] going before him in a fiery Pillar, and a Cloud, and by a divine power making way for him thorow Jordan, and into Jericho, by casting down the strong and high Walls thereof, and the rest of the land by fighting from heaven for them.
The Lord hath appeared of old unto me. Hebrew from afar: But it may be Vers. 3.understood, as in respect of place, so in respect of time; therefore this Translation is good; and thus Calvin also renders it: and the Vulgar Latin hath it [Longè.] It is spoken as by Israel, in way of acknowledgement of the truth of that which was said verse 2. But yet as complaining touching the present, as if he had said; It is true indeed, thou hast of old appeared doing for me according to thine Almighty power; but what is that unto me now, I being in misery and having no help? so Cald. Vatabl. Calvin. To this the Lord answers in the next Cal. Paraphrast. Vatabl. Calvin.words, I have loved thee with a perpetuall love; therefore I have drawn thee with mercy; or, I have prolonged unto thee mercy. That is, I was not so gracious unto thee once and no more, but from time to time, delivering thee by Judges when thou wert oppressed, and after setting up Kings to fight thy battels, and to subdue thine enemies, as David, Asa, Hezekiah, and Jehoshaphat. Jerom, Raban, and Hugo expound it of Gods being far from their help, when they Hieron.were destroyed by the Romans; Lyra, of the time, it will be long before the Lyra.Lord appears for my deliverance, viz. at the end of the world, or of seventy years. But the true sense hath been already given, and these agree not to the words.
I will build thee again. Having said somewhat to establish their faith of things Vers. 4.done of old, now he cometh to the Prophecie, which is the same with Ch. 30. 18. onelyonly verse 5. and in the end of this verse, he amplifieth it, saying, Thou shalt again be adorned with Tabrets, and go forth in Dances, and there, there shall be the voice of Thanksgiving, and of them that make merry, verse 19. Which is all one. And verse 5. Thou shalt plant Vines in the Mountains of Samaria: Than which nothing is more chearing the heart. For the next words, They that plant Vers. 5.them shall eat them as common things, Hebr. it is foreign, They shall prophane them. For to prophane, and commonly to use a thing, is in the Hebrew phrase all one; and because eating is not proper in speaking of the fruit of the Vine, but drinking, I should rather render, The Planters shall commonly drink thereof, there shall be so great abundance. Calvin thinks, that the word prophaning is used Calvin.either because that by the Law trees were to be counted, as uncircumcised, and so unsanctified to the fourth year; or because the Heathens possessing that land so long, prophaned it and the fruits thereof. But of fleeing to such reasons I see no reason, sith the sense before given may suffice.
I will bring them from the North Countrey, and gather them from the Coasts of the earth, the blinde, and the lame, the woman great with child, and in child-bed. By Vers. 8.the North, is commonly meant Babylon; by the coasts of the earth, all other parts where Israel was scattered; therefore here not onelyonly the deliverance of the Jewes out of Babylon, but of all Israel from all other parts is prophesied of, which should be long after by Christ, for which he concludeth, verse 9. saying; I am a Father to Israel and Ephraim is my first-born: For by this name was the Kingdome of the ten Tribes commonly called. For the great company that Vers. 9.should return, verse 8. This further implyes the same, and is not unlike to verse 19. of Chapter 30. For the blinde and the lame coming, which cannot the one sort see, nor the other go; and great bellied women, &c. This is added, to shew what manner of deliverance this should be, viz. spirituall; of which the bodily blinde and lame are as capable as the seeing and sound of limbs. But of this see enough before Chap. 3. 18. where Judah and Israel are spoken of as going together to the land given to their Fathers; so here; I am a Father to Israel, and Ephraim is my first-born; both the Kingdome of two Tribes, and that of ten may well be understood, Ephraim being called his first-born, in alluding to Jacobs blessing of Ephraim above Manasseh, though he were younger: thus making him as the first-born in preferring him before the other brother. Some resolve the doubt, how Ephraim, that is, the Kingdome of the ten Tribes had this performed to it, (sith none of Israel, but of Judah onelyonly returned; and so they onelyonly, Sanchez. Cordel. à Lap.some few of them received the Gospel afterwards) by saying, that some of Israel lived mixed among the Samaritans, and so altogether would be counted the children of Israel; and accordingly it is here spoken of them, it being a prophecie of their Conversion to the faith, of which we read John 4. and Acts 8. and of their glorying to be called of their Fathers, as common to them and the Jews, in the womans saying to Jesus, Our Fathers worshipped in this Mountain, because Jacob had done so. However when they were converted, they might worthily be thus spoken of for their coming into the faith at the first, which makes God the Father of any people, and them his first-born, as being his heires. According to this it hath been fulfilled already in part which is here prophesied, and Rom. 8. 17.shall be perfectly, when there shall be a more famous conversion of all that Nation; as hath been before said.
And they shall not sorrow any more at all. From verse 9. hitherto, he speaks of a most joyfull time to come to Israel, that he should be redeemed from the hands Vers. 12.of a stronger then himself verse 11. and this must be published to the Nations verse 10. whereby is meant the deliverance from the devill by the death of Christ; for of him the Lord speaketh, as a strong man armed, and the publishing of it to the Nations is to none other end, but to shew, that the Gospel, Heb. 2. 15.whereby this is effected should come to them also. And then all should come together to the height of Zion, and sing, that is, to the Church figured out by Zion, being filled with unspeakable joy, for the Corn, Wine and Oyle, &c. That is, for spirituall comfort; which that we might the better understand, are set forth, Esa. 2.under the names of Corn, Wine and Oyle, because what these or any thing else here enumerated are to the body, the like is grace to the soul, yea the means of the Word and Sacrament, both which are set forth by Bread or Corn and Wine, and by Oyle the gift of the Holy Ghost, by the encrease of the Flock and the Herd, the encrease of the faithfull: or taking it as the words are; The young of the Flock; Fat Lambs, Kids, and Calves, which are delicious Meat; as the comforts of the Gospel are set forth by a Feast of Fat things, Prov. 9. Mat. 22. Luke 15. And when it is thus, the soul is as a watered Garden: That is, wherein waters never fail to make it fruitfull, but abound continually, and so there can be no sorrow any more, which is destitute of spirituall consolation, for this, that Rom. 8. 28.God will turn all things to good to his. For verse 9. he saith, That they shall come with weeping and supplication: weeping for their sins, and in thinking upon him whom they have pierced. And they shall go by the Rivers of Waters. Being the same with this of a watered garden; unlesse we understand Baptism also herein intimated: thorow which all the faithfull go to everlasting joy. And yet, as Calvin hath it, temporall blessings are also here promised; For godliness hath the promise both of this life, and of that which is to come: And the reason why Calvin.the state of the Church is out wardly no more prosperous, is for sin abounding 1 Tim. 4. 8.therein, and for particulars, that be truely godly, yet either they have their imperfections of covetousness, too much love of the world, pride, or fleshly lusts, that have need by crosses to be corrected, or if they be perfect, as Job, God sometimes draweth forth some of them, as his Champions to fight with temptations of great and grievo us sufferings, that his grace of faith and patience, and Christian magnanimity and courage for the truth may shine the more in them, to draw others into an admiration of their constancy to their conversion, and the working of a greater weight of glory in the world to come, to such sufferers. And of this sort were the Apostles and innumerable Martyrs in Note. the primitive time, and all the godly that in any place still suffer by persecutors, yet not meerly for conscience, but for a good conscience illuminated by the Word, and not by Enthousaism, or a new pretended light, divers from the light of the Word, according to which If they speak not, it is because they have no light in them. And it is not to be thought, but that the faithful did Isa. 8. 20.in like manner look at spiritual comforts, when all blessings of this life were promised to such as keep Gods Commandments, and not at them only, as some think. For Abraham, Isaac, Jacob, Moses and Joseph with many more, of whom a Catalogue is made Heb. 11. looked for a City not made with hands, for which they were most patient in their sufferings, and remained still elevated to heaven in their enjoyments of these worldly things when ever they most abounded with them, for which hear one David speaking for all, Psal. 4. 7. Thou hast put more gladnesse into my heart, then in the time when corn and wine increased. And therefore being in exile, at what time he was debarred from the comforts of the Sanctuary, he complains of this only, and not of his Psal. 42.being driven from his sumptuous Palace, treasures wherewith he abounded, and royal state.
I will satisfie the soul of the Priest with fatnesse. In setting forth the affluence Vers. 14.of all worldly blessings, he mentioneth the Priests in particular, as a principal part of the state, who amongst the people of God alwaies fared the better, the more Gods blessings abounded towards the people amongst whom they ministred and taught, by reason of tithes and offerings coming in in greater abundance, as in the daies of Hezekiah, that was so greatly blessed, and the whole 2 Chron. 31. 5.Kingdom under him; and also in the time of Nehemiah, Chap. 13. 12. For without Priests what doth any Nation differ from the Heathen? and when maintenance fails them, what heart can they have to stand in Gods house to minister? For when their tithes were not paid them, it is noted as a thing that much troubled Nehemiah. Chap. 13. 11. that the Priests were fled every one to his own field. Which would be considered by them that would put down this ancient custom of paying tithes in our Kingdom, and introduce a benevolence, whereas if for any inconvenience espied herein such a thing should be done, it cannot be otherwise lawfull, but by converting them into money, and that not by deduction, but by addition, as of old it was by God himself ordered, that whosoever would turn his Tithe into money, must adde a fifth part thereunto, even as in case of a trespasse done to any man in respect Levit. 27. 31.of his goods, Levit. 6. 5. The Vulgar Latine, Inebriabo animam sacerdotum, Hieron.expounded by Jerom of the Spirit, wherewith the Apostles were filled at the coming down of the holy Ghost upon them, Act. 2. So that they seemed to many to be drunken, because they spake so strangely; and the word used properly signifieth to inebriate. But although this be principally intended, as in speaking of corn, wine and oil, yet worldly blessings are not to be excluded, but to be taken in also, as pertaining to the faithfull, as hath been already shewed.
A voice was heard in Ramah, weeping and lamentation. Here the Prophet to Vers. 15.magnifie the mercy of God the more in the deliverance of Israel, makes a commemoration of their lamentable condition, when the ten Tribes set forth by Ephraim, were carried away into Captivity, from thence proceeding to prophesie of their return. Touching Ramah, some take it for an appellative, and render it an High-place, but it is better taken by others for a City in Benjamin, according to Josh. 18. 25. of which read also Judg. 10. 19. and Jer. 40. 1. Jeremiah being bound amongst other Captives, was brought to Ramah, and loosed there. It was, saith Hugo, twelve miles from Jerusalem, and the way to Caldea, and so it might be also to Assyria, seeing both are spoken of, as lying North. The meaning therefore is, That the case of the Kingdom of Israel was most lamentable, making, if it were possible, the dead to lament it. For Rachel was dead many years before, being the beloved wife of Jacob, by whom he had Joseph and Benjamin, two fathers of the Tribes of Israel, and that the principal, one of the sons of Joseph, Ephraim being the head of all the rest, yet their mother Rachel by a Prosopopeia is brought in weeping for their misery at that time. But as great as it was, and still continued, he saith, Vers. 16.Refrain from weeping, for thy work shall be rewarded, and they shall come again from the land of the enemy, Mat. 2. 18. This is applied to the children then slain in Bethlehem of Judah; for he saith, Then was fulfilled that which was said by Jeremiah, A voice was heard in Ramah, &c. But it is to be understood, that it was fulfilled the second time, and that more lamentably then the first, because now Infants were murthered that were innocents, then wicked rebels against God, who never ceased to provoke the Lord by their sins. For sometime a thing is said to be fulfilled, properly spoken of before, as that of the Virgins conceiving, Matth. 1. 22. sometime figuratively, as Heb. 1. 6. I will be unto him a Father, and he shall be to me a Sonne, being properly spoken of Solomon, 2 Sam. 7. 14. sometime when the like is done again, as Isa. 29. 13. applied to the Pharisees, as fulfilled in them, Matth. 15. and so is this, Matth. 2. 18. Origen, Augustine and Hugo apply this Prophecie to that slaughter made of the Tribe Origen. August. Hieron. Raban. Cald. Par. Vatabl. Isidor.of Benjamin, Judg. 20. 19. and to that Matth. 2. Jerom tels of some Hebrews that understand it of the Jews destruction by the Romans, which were lead by the way of Ephrata, where Rachel lay buried. Jerom, Rabanus and Hugo consent in the first. But the Caldee Paraphrast, Vatablus, Isidor and Thomas Aquinas, understand it of the Kingdom of Judah consisting of Judah and Benjamin, carried by Ramah of Benjamin, the son of Rachel captive, as Chap. 40. 1. is shewed, and so take it for a Prophecie of that which was to come. And if it be thus taken, the Preter-tense is put for the future, as is usual in Prophecies. And this seemeth to be best, although Ephraim were spoken of before vers. 9. and after vers. 18. because those two Tribes only returned, as is here prophesied vers. 16. and if it be thus taken, Prophecies touching deliverance out of Babylon, and touching deliverance by Christ are intermingled, 1. That by Christ being spoken of vers. 4, 5, &c. to vers. 15. then that out of Babylon, vers. 15, 16, 17. and after this again that by Christ, vers. 18. to vers. 23, &c. Touching these words vers. 16. Thy work shall be rewarded, The meaning is Vers. 16.nothing else, but that according to the sorrow which thou hast had for thy children carried away, thou shalt have joy for their return again. There shall be hope in the end, Hebr. In thy posterity, or those shall come of thee afterwards Vers. 17. Calv.foreign, and he saith, There shall be hope then, not to exclude those of the time intervening from hope, but because then the thing hoped for should be accomplished; so Calvin also.
I have heard Ephraim bemoaning himself. Here the Prophet returns again to the ten Tribes, of whose deliverance he had spoken before vers. 9, 10, &c. Vers. 18.shewing the manner of it, by coming first to a sight and sense of their sins by their grievous sufferings, grace working in their hearts withall. For God Note. chastiseth them whom he loveth, and hereby many times brings them to repentance that before went astray, as David, Psal. 119. 71. and blessed are they 2 Cor. 7. 10.whose wordly sorrow is thus turned into godly: of their weeping see before Vers. 9. Turn thou me, Here is the efficient cause of our turning by affliction denoted, God must work this grace by his spirit in us, or else we shall never attain it, but yet there must be a co-operation in our will, Turn me (O Lord) I and every one that would be turned and saved must pray.
Set thee up way-marks. Ephraim being truly penitent, Gods compassion is Vers. 21. Luk. 15.towards him, as the Prodigals fathers to him, vers. 20. and hereupon he biddeth him set up way-marks; the meaning being nothing else, but that he should not do as a man that goeth in a way, in which he never thinketh to go again; passe thorow it without once taking notice of any remarkable thing therein, whereby he may help himself to remember it, and go right when ever he cometh into that way again, but like one that makes account to return by the same, marks every thing, whereby his remembrance may be holpen at his return. And this he saith to quicken their faith, because they were so hard of belief; as if a father should say to his son, mark well this way, for thou must one day go by it again; so the Lord in thus saying assureth his people of their deliverance, although not altogether according to the letter, yet to the same effect, only a spiritual deliverance being understood by and thorow Christ turned unto. Jerom and some others will have it the same with that Isa. Hieron.40. Prepare the way of the Lord, make his paths strait.
How long wilt thou go about, &c. The Lord hath created a new thing in the Vers. 22.earth, A woman shall compasse a man. The person to whom he speaks thus, is called backsliding Daughter, by the word foreign not much unlike to which is the word foreign, Shall compasse, there being some Paranomasie betwixt them. It is hereby implied, that it should be long before that Israel would come in and imbrace the faith, being for many years first carried after a Messiah to come against the plain evidence of Scripture, Miracles and Heaven it self, declaring Jesus to be the man. But at length the vail should be taken from before their eyes, that by the eye of Faith they might see this new wonderfull thing happening under the New Testament, of a womans compassing a man, that is, having him inclosed in her womb, she being a Virgin, and having never known man. And this is generally understood of the Virgin Mary, bearing her Son Jesus, for which the word foreign is used to signifie this man, that is, one strong and mighty, because he was so above all other men, as appeared by his mighty works. Calvin saith, That this is worthily derided by the Hebrews, Calvin.and inventeth another, viz. the Jew, who was weak as a woman in comparison of the Babylonian, shall yet prevail against him: But forsomuch as this was no such new thing, as to be thus spoken of, for a greater wonder had been wrought, when Moses compassed and straightned Pharaoh so by his miracles, that he forced him to let Israel go, and the Jew indeed did nothing for his own deliverance out of Babylon, but Cyrus that mighty Champion; this of Calvin cannot stand. He also mentioneth another of the Hebrews, Hebraei.a woman the Synagogue or Church of the Jews, shall come about her man, or Husband God again by turning unto him. But before this is that of Oleaster to be preferred, the Synagogue of the Jews being oft compared to a Oleaster.woman shall come about her man, or Husband Christ Jesus at the last, by being converted unto him, whom she so long most unkindly forsook, being yet most lovingly invited unto him, according to Cant. 3. 2. I will rise and go about the streets of the City to seek him, whom my soul loveth; and Chap. 8. 1. Psal. 7. 8. The congregation shall compasse thee. Isa. 11. 5. Righteousnesse shall be his Girdle, expounded by the Caldee, The righteous shall compasse him about as a Girdle.
Here and vers. 24, 25. the Prophet returns again to speak of the comfortable Vers. 23.condition of the Kingdom of Judah, after their deliverance from the Babylonish Captivity, it shall then be said thereof, The Lord blesse thee thou habitation of justice, and mountain of holinesse, intimating that there should be just Judges, in stead of unrighteous Kings; of which see before Isa. 1. 26.
Then I awaked as out of a sleep, and I saw, and my sleep was sweet unto me. Some expound Vers. 26.these words, as spoken in the person of the people; some by Jeremiah, and some by Christ. Of the people who were buried, as it were, in a dead sleep all the time of their Captivity, but then awaking they were comforted, as a man that hath had a sweet sleep. Of Jeremiah, to whom this unspeakable comfort of the deliverance from Babylon, and after from sin by Christ was revealed by dream, Vatabl. Isidor.or of Christ, who is brought in thus speaking after his passion, being past, and he raised up again to life, it was but as a sleep unto him. Calvin will have Jeremiah Calvin.his heavinesse for miseries of his people fore-seen hear meant, but foreseeing also their deliverance, and the most joyful deliverance by Christ beforespoken of, all his former heavinesse was but as a sweet sleep unto him, and this I prefer as best.
I will sow the house of Israel, and of Judah with the seed of man. That is, Men and Vers. 27.beasts shall dwell in great multitudes upon their Land that is now desolate.
They shall not say any more, The fathers have eaten sowr grapes, &c. That is, Vers. 29.being taught by the Spirit, and by experience how gracious the Lord is to repentant sinners, they shall no more blaspheme, as they had done, as if they were undeservedly punished for other mens sins, but should acknowledge, as the truth is, every one that is punished to be justly punished for his own sins, and so lay no fault but on himself only.
I will make a new Covenant with the house of Israel, and of Judah. Here the Vers. 31. Heb. 8. 8.Prophet returns again to speak of the blessing under the Gospel, and he calleth this Covenant or Testament new, because of the new form thereof, and the Spirit given withall to the faithful to regenerate them, and the clear opening of things pertaining to salvation that were before vailed under types and figures. For it is the same in substance with the old: But for the manner, that was made by the bloud of beasts, this by the bloud of Christ, and the signes of the Old were Circumcision and the Passeover; of the New, Baptism and the Lords Supper. 2. The Spirit was not then given in a visible manner, but now it was, both coming down upon Christ, and after upon his Apostles, and upon other faithful persons also, although invisibly, yet so as to be perceived by the new tongues wherewith they spake, and the power of working miracles, till the Church was planted in all known Countreys of the world, according to that promise Mark 16. 17. 3. The mysteries of the Kingdom of heaven were not then so clearly, but a little seen into, because vailed under types of Temple, Altar, High-priest, the Sanctum Sanctorum, divers Washings and Sacrifices, but now are made evident. And as it is called the New Testament, not because divers in substance, for the faithfull then through Gods mercy in Christ were saved as well as now, which is intimated in that Abraham was, and his son Isaac, and his son Jacob, for they shall come from the East and West, Luk. 13. 28.&c. and set down with Abraham, Isaac and Jacob in the Kingdom of heaven; and to grace the faithfull under the New Testament it is said, Abraham is father Rom. 4. Gal. 4.of the faithfull both of the Circumcision and uncircumcision; and again, we are after Isaac children (not of the bond-woman but of the free) so the Old is not disgraced in adding further in way of preferring the new: By saying, Not according to the old Covenant. For it is added to uphold the honour of the old still inviolate, that their fathers made it void by their sins, as they Vers. 32.did also, not keeping it on their parts, as they should have done, or else it could stand them in no stead. Now he saith that the same Covenant made anew in respect of the form, should be no more irritable, or such as could be made void, because it should not be with an whole generation coming of any one man according to the flesh, but only with the truly faithfull of them, or of other Nations, who are children according to the Spirit, and in every one of their hearts the Law is written, and not in Tables of stone only, as Abrahams posterity according to the flesh generally had it, but without benefit for their transgressing it, whereas these in whose hearts it is written, do not promise fair only, or begin in obedience, and not perform or persevere, but keep it constantly without declining to the right hand or to the left all their daies. Because the Spirit that writes it in their hearts worketh so upon their spirits that they constantly keep and cleave unto it, and as Paul alwaies delight in it, neither can all the powers of hell prevail against them to make them do otherwise, sith the Spirit in them is as seed from which this good fruit springeth, 1 Joh. 3 9.and is not coming and going, but abiding, so that they cannot sin, and who can then aver, that one truly in the state of grace may fall away and perish?
And a man shall not teach his brother any more, saying, Know the Lord, &c. The meaning is not, that under the New Testament there shall be no use of Vers. 34.teaching, but it is thus spoken, to shew that the clearnesse of the light now in comparison of what it was under the Old Testament is extraordinary, as was before prophesied, Isa. 54. and is shewed Matth 4. 2 Cor. 3. 2 Pet. 1. 19. Rom. 13. 12. for the same felicity under the New Testament is published Isa. 2. 3. in a divers manner thus, one shall say to another, Come let us go to the house of the Lord, he shall teach us; whereas if here teaching were spoken against, there were a contrariety in the Prophets speaking of the same thing. Therefore the meaning is only, as hath been said before, Jeremiah prophesieth of the light of knowledge being more by farre, Isaiah of the means how under the New Testament they shall attain to this knowledge, viz. by teaching in Zion, that is, in the house of God, whereas it is added, From the least unto the greatest they shall know me; He doth not, saith Calvin, hereby mean, that they who Calvin.are of least knowledge shall know enough, and need to learn no more, but touching the first rudiments of Religion, That there is but one only true God, and that salvation cometh only by Christ to believers, which was not so ordinarily known under the Old Testament, so that even touching Israel it is said, There is no knowledge of God in the Land, and they were then notorious Hos. 4. 6.for worshipping false gods, according to the manner of the Heathen: Thus also Jerom, who addeth, That the knowledge of God here spoken of, is Hieron.the possession of all vertues, to know him is to love, fear and worship him according to his will, not by mens precepts, and in sincerity of heart, not in Isa. 29. 13.hypocrisie. Wherefore this is not spoken of all generally, that professe the Gospel outwardly, but only of such amongst them, as in whose hearts the Law is written. All such have both theorical knowledge in such a measure as is necessary to salvation, being still desirous to hold what they have attained and to encrease it. And herein lieth their happinesse, That the Lord forgiveth their iniquity, and remembreth their sinne no more; Thus blessednesse is described Psal. 32. 1. But here this promise is specially made according to the case in this Chapter spoken of, the people of Israel, although in Covenant with the Lord, had him not so propitious unto them, but that for their sins they were delivered into the hands of their enemies, and therefore suffered most grievous things many years together in Babylon, and afterwards, when Jerusalem was destroyed by the Romans, but now coming into this new Covenant by faith, they shall no more be thus left to the will of their enemies, but the cause of misery, their sinne, being taken away, such effects should for ever hereafter cease. For to shew that this is his meaning, he bindeth it by most vehement asseverations vers. 35, 36, 37. as if he had said, The whole course of nature shall sooner be overthrown then his resolution to stand for his people Israel, to uphold them for ever, yet not for the whole body, but for some of them, as is implied in those words, Vers. 37. I will not cast off the whole seed of Israel: That is, such as are Israel according to the Spirit, by faith and not in the flesh only, and who these be, was shewed in the words before-going, I will put my Laws into them, and write them in their hearts. Therefore untill the Israelites come in to the faith, this promise shall not be fulfilled unto them, but then cometh forgivenesse when Jesus comes by faith into the heart, and takes possession there. Now this is not spoken, as if in the time of the Law the faithfull were not forgiven, and saved everlastingly, but because this great benefit is peculiar to the Gospel, and adventitious only under the Law. For take the Law alone, and keep it in the exactest manner that one can, there will be no salvation, but damnation notwithstanding, because no man can keep it perfectly; but who so then by the eye of faith looked at Christ, as Abraham did, was saved even under the Law. The Apostle Peter, Heb. 10. 16. applieth this of the New Covenant to forgive sins, to Christs sacrificing of himself once for us, to the expiation of our sins, whereas Sacrifices offered often for sinne, were not of force for this end and purpose, because if they had, they should not have needed to be so after offered. And therefore it must needs follow that where sinne is perfectly done away, the great judgement of giving a Nation into the hands of their enemies, God thus in wrath leaving them, as it were, is done away also. But especially in respect of spiritual enemies this is fulfilled, where remission of sins is, devils have no more power to take and carry away captive into hell, then a Jailor hath over a malefactor that is by the Judge pardoned and acquitted.
Vers. 35, 36, 37. Here are three comparisons made to set forth the perpetuity of Gods favour towards Israel, 1. From the Sunne and Moon, 2. From the Sea, 3. From the profundity of the Earth, and the circumference of the heaven. For as the Sunne and Moon move round about the world daily, neither can this their course be stayed, and the Sea, though swelling with huge waves that came up to the shore higher then it, can yet go no further to the drowning of the earth, but is kept divided from it, so the mercy of God towards his cannot be staied in the course thereof, but that they shall ever be saved from destroying judgements after the Covenant before spoken of once entred into, and as the heaven is by man unmeasurable, and the earth cannot be dived into to the depth thereof, so shall Gods mercy be without all limitation of time.
Here it is promised, That the City Jerusalem shall be built again, according Vers. 38.to the dimensions thereof, and extended further then yet it had ever been. From the Tower of Hananeel to the gate of the corner: Of which Tower see Neh. 3. 1. it stood Southward, saith Junius, and the gate of the corner Eastward. Junius. Vers. 39.Towards the hill Gareb, Jun. Collem scabiosi, it was the place of unclean persons, and where men condemned were executed, otherwise called Golgotha without the City, where Jesus suffered, it lay Northward towards the South, towards Gahah, which is a sharp hill lying Westward. And all the valley of carcases, and Vers. 40.ashes to the brook Kedron. This was the valley of the sonne of Hinnom, where they sacrificed their children to Molok, from whence ashes arose in abundance, and it lay full of dead carcases buried there afterwards at the destruction of the Jews by the Caldees, as was threatned by Jeremiah, and this valley lay bending from the West towards the South. To the corner of the gate of the Ch. 19.horses towards the East. Of which Nehem. 3. 28. Now this description of building Jerusalem again, is thus made, not to shew that it should be of so great extent at their return out of Babylon, for then it was not so ample, and that which was, was demolished again by the Romans, whereas it is promised that this shall stand perpetually. Neither is the re-building of Jerusalem by Elianus Lyra.Adrianus the Emperor, calling it Elia meant, as Lyra would have it, for that stands not upon the old foundations, and so this description agreeth not unto it, and little comfort was the building of that City to Israel, sith not the Jews, but the Turks have that in their possession. And much lesse is a building to come meant under the yet expected Messiah, according to the Hebrews. But a spiritual building, which is the Church, compared unto a City, Mat. 5. built upon a rock and impregnable, Matth. 16. 16. and this building is thus set forth to shew the amplitude of the Church under the New Testament to be far greater then that of old Jerusalem by the accession of the Gentiles, as is made plain, Isa. 54. Thus Jerom, who also makes an allegorical Exposition of the Hieron.places, as setting forth the persons, of whom the Church consisteth. The tower of Hananeel, signifying the grace of God, the Apostles so full of the Spirit The Allegory.and grace, in whom this building began. The gate of the corner, two peoples joyned together in Christ, as the corner of a wall joyneth two wals. The Hill of Gareb, the place where leapers, and other unclean persons were, foul sinners. Goah signifying mugitus, penitent sinners crying out by reason of their sins. The valley of dead carcases, the sinfully dead, but now quickened, being before in the valley and shadow of death, being ready even to be executed at the brook Kedron, a dark place, whereby the filth of the City was carried away, and so they to be cast into hell. The horse gate, near which horses ran a race, such as run the race of Christianity so as to obtain. Thus also Rabanus, neither doth Calvin dissent.