Jeremiah 31:23–26

Jeremiah 31:23

Jeremiah 31:23

23. Thus saith the LORD of hosts, the God of Israel; As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The LORD bless thee, O habitation of justice, and mountain of holiness.

23. Sic dicit Jehova exercituum, Deus Israel, Adhuc dicent hoc verbum (hoc est, pronunciabunt hunc sermonum) in terra Jehudah et urbibus ejus, ubi convertero captivitatem ipsorum, Benedicet tibi Jellova, habitaculum justitiae, mons sanctitatis.

He confirms in other words what he has said before; nor is the repetition, as we have said elsewhere, superfluous; for it was difficult to convince the Jews that what they had already regarded as impossible could be effected; for by their perverseness they had closed, as it were, the door against the word of God. As then despair had thus laid hold on them, and fast bound their minds, it was necessary to dwell at large on the subject, so that they might at length embrace the promise of deliverance. This is the reason why the Prophet employed many words on the same subject.

Now he makes this preface, that he had his message from God; and he speaks in his name, so that the incredible thing might be believed both by the Israelites and the Jews. They shall yet, he says, say in the land of Judah and in its cities, when I shall restore their captivity, etc. By these words the Prophet brings forward the Israelites and the Jews, as it were, into the middle, that they might see placed before their eyes what they deemed impossible. When I shall restore, therefore, their captivity, they shall again say, Bless thee may God, O dwelling-place of justice, O mountain of holiness

It was not without reason that the Prophet employed this mode of speaking; for Jerusalem, we know, was entirely overthrown, and the Temple pulled down, and even burnt with fire. As then this was a spectacle awful and dreadful to all, there is here described a wonderful revolution, even that Sion would again be the moment of holiness, and Jerusalem the habitation of justice, though then a solitude and desolation. And this passage deserves a special notice, so that we may know that God restores his Church as though he drew it up even from hell itself. When, therefore, there is no form of a Church appearing, let us allow that the power of God can raise it up. Whence?, even, as it has been said, from hell. It follows, —

Jeremiah 31:24

Jeremiah 31:24

24. And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks.

24. Et sedebunt (vel, habitabunt) in ea (nempe terra) Jehudah, et omnes urbes ejus (id est, incolae ejus) simul agricolae, et proficiscentur cum grege.

He proceeds with the same subject, but sets forth the effect of that favor of which he had spoken, for dwell, he says, shall the Jews again in the land; that is, they shall rest there and have a quiet habitation. He adds cities, only to amplify the favor of God as to the number and multiplicity of men; as though he had said, that not a few would return, but a vast number of men, sufficient to fill their cities. Now this was to exceed the hope of all; for when they saw the cities deserted, and the land almost empty, who would have thought that they would again be filled with people? But this the Prophet confirms by saying, Dwell there shall Judah and all his cities; and he adds, husbandmen He extends God’s favor to the country and the villages, as though he had said, that the land would be filled with inhabitants, not only as to the fortified towns, but as to the fields.

It often happens that cities are inhabited when there is any fear or danger from enemies; for they who dwell in cities have walls for their defense, and mounds and other means of safety. Had then the Prophet spoken only of cities, he would not have sufficiently set forth the favor of God. Hence he adds husbandmen, as though he had said, that dwelling in the land would be safe, though there were no gates, no walls, no defences, for husbandmen would rest secure in their cottages as though inclosed within walls. We now then understand what the Prophet means.

Some read thus, “Husbandmen, and they who go forth with the flock,” as though the Prophet made a distinction between husbandmen and keepers of sheep; but this seems to me unsuitable; for I doubt not but that he means that husbandmen with their flocks and herds would be secure, having no fear of the inroads of enemies, but living in the land under the care and protection of God, without apprehending anything adverse or hostile to them. The meaning is, that the restoration of the Church would be such, that its state would not be worse than in former ages, and that it would be in a peaceable and quiet condition, so that the inhabitants of the villages and country places would not be less secure than those in cities.

Note 46. Blaney renders the verse, thus, — And Judah shall dwell in it and all his cities,
Husbandmen together, and they shall go about with flocks. Like Calvin he takes “cities” for citizens; but still there is an inappropriateness in the words. I regard the word “land” as understood before “Judah,” — And dwell in it, the land of Judah, And in all his cities together,
Shall husbandmen; and they shall remove with their flocks. See Jeremiah 33:12,13, where the meaning of what is here said is made more evident “Remove,” that is, from place to place, as the word means, for the purpose of feeding their flocks. This betokened a state of liberty and of security. — Ed.

Now, were any one to ask, when was this fulfilled? We must bear in mind what has been said elsewhere, — that the Prophets, when speaking of the restoration of the Church, included the whole kingdom of Christ from the beginning to the end. And in this our divines go astray, so that by confining these promises to some particular time, they are compelled to fly to allegories; and thus they wrest, and even pervert all the prophecies. But the Prophets, as it has been said, include the whole progress of Christ’s kingdom when they speak of the future redemption of the people. The people began to do well when they returned to their own country; but soon after distresses came as Daniel had predicted. It was, therefore, necessary for them to look for the coming of Christ. We now taste of these benefits of God as long as we are in the world. We hence see that these prophecies are not accomplished in one day, or in one year, no, not even in one age, but ought to be understood as referring to the beginning and the end of Christ’s kingdom. It follows, —

Jeremiah 31:25

Jeremiah 31:25

25. For I have satiated the weary soul, and I have replenished every sorrowful soul.

25. Quia irrigabo (vel, inebriabo) animam sitientem, et Omnem animam quae deficit implebo.

By this verse he removes every doubt, lest any one should reject what he had promised as to the restoration of the people, because the Jews and the Israelites were at the time as dead men. He therefore says, I will water the thirsty soul; some render it “the weary soul;” but נפש עיפה, nupesh oiphe, is often taken metaphorically for a thirsty soul. So in Psalm 143:6, it is said,

“I am as a dry land;”

weariness cannot be suitably applied to land; and in Isaiah 29:8, we have these words,

“As one dreaming he thinks that he eats; afterwards, when awake, his soul is empty: and as one who thinks that he drinks,”

etc. The Prophet employs there the same word, because there is hardly ever weariness without thirst; we contract thirst by weariness. Then the soul is said to be עיפה, oiphe, by a metaphor, not weary, but on the contrary thirsty; and the verb corresponds, which means to inebriate, to irrigate, or to water, and often to satiate. I will then irrigate, or water to satiety, thy dry soul, and every soul which faints, etc., but as דאב, dab, means to be deficient, and sometimes to be wearied, here it denotes a defect, for it follows, I will fill It is then to be taken for a famished soul.

Note 47. Both the Sept. and Syr. render the first word “thirsty,” and the second, “hungry,” agreeably with the verbs which precede them. The “weary” and “sorrowful” of our version are no doubt wrong; the first, adopted from the Vulg.; and the second from the Targ. For I will water the thirsty soul, And every hungry soul will I fill. “Soul” here means the person, the individual, — “I will water him that is thirsty,” etc. — Ed.

The meaning is, that though the Israelites should hunger and thirst, and be for a time without food and drink, yet their want would not prevent God from affording them relief, for he had the power and the will to satisfy the hungry, and to give drink to the thirsty, or to those who were fainting on account of thirst. It now follows, —

Jeremiah 31:26

Jeremiah 31:26

26. Upon this I awaked, and beheld; and my sleep was sweet unto me.

26 Propterea expergefaetus sum et vidi, et somnus meus dulcis fuit mihi, (vel utilis)

Here the Prophet comes forth, and by his own example encourages the faithful to be confident, even to recumb on God’s promise, as though they really enjoyed already what was as yet hid from them, nay, as it has been said, incredible. He then says, that he awoke and saw. This metaphor ought to be applied to a feeling contrary to that by which the Prophet had been, as it were, astonished. For though the Jews were not yet led into exile, yet the ten tribes were in that miserable bondage, — their kingdom had fallen and perished, and final ruin was nigh the kingdom of Judah. While then the Prophet was considering these dreadful vengeances of God, he was, as it were, overwhelmed with sleep. He now says that he awoke. As in darkness men lose the rigor of their minds, and sleep also prevails, so that they cannot distinguish between black and white; so also the Prophet confesses that he was for a time, as it were, lifeless; he then says, that he awoke, that is, when God’s favor shone forth, not by its own effect, but in this prophecy.

We then see that he knew as through a mirror what was yet far distant; for the term of seventy years had not as yet commenced: but faith, as it is well known, is the seeing of things hid, and the substance of things absent; for except the word of God obtains in our hearts this assurance, we betray our unbelief. The Prophet gave a proof of his faith, for he fully acknowledged that all that had been by God predicted, though far distant, would yet be accomplished in due time. We now understand why he says, that he awoke.

And he adds, And my sleep was pleasant to me After having said that he saw the work of God, which yet could not be seen by the human eye, he now adds that his sleep had been pleasant to him, while yet he had been sorrowful and full of fear; for the best alleviator of all sorrow is hope.

But we have said that the sorrow by which the mind of the Prophet had been for a time overwhelmed, is compared to a sleep. He now adds, —

Note 48. It is difficult to see exactly the purport of this verse: what does “beheld,” or saw mean? May not the verb be considered as in Hophal, “I was made to see,” or, had a vision? The verb is often used in this sense: see Zechariah 3:1. Then we may give this version, — Hereupon I awoke and had a vision;
And my sleep had been pleasant to me. Visions were of two kinds, given in sleep, and given to persons awake: the previous vision was given to the Prophet while he was asleep. — Ed.