facies eorum: Venite, et copulate vos Jehovae foedere perpetuo, quod oblivione non
JOHN CALVIN
5. Sion interrogabunt viam (hoc est, interrogabunt de via) versus Sionem, illuc facies eorum: Venite, et copulate vos Jehovae foedere perpetuo, quod oblivione non delebitur (subaudiendum est relativum pronomen, quod omissum est.)
He explains himself more at large, that they would ask those they met the way, that their faces would be towards Sion, that they would also exhort one another to seek God and join themselves to him by a perpetual covenant. The Prophet includes here all the tribes, and says that the Jews and the Israelites would not only return into their own country, to partake of the produce of that rich and fruitful land, but that they would also render to God the worship due to him, and then that nothing would be so vexatious to them but that they would be able to overcome all difficulties and all obstacles.
He says first, that they would ask the way --- a proof of perseverance; that they would ask the way to Sion, that is, ask how they were to proceed that they might come to Sion. By these words, the Prophet, as I have just said, denotes their constancy and indefatigable resolution, as though he had said, that though they journeyed through unknown lands, yea, through many devious places, they would yet be in no way disheartened so as not to inquire of those they met with until they came to Sion. This is one thing. Then he adds to the same purpose, Thither their faces
We indeed know, that plans are often changed when adverse events impede us; for he who undertakes an expedition, when he sees his course very difficult, turns back again. But the Prophet declares here that there would be no change of mind that would cause the Jews to relinquish their purpose of returning, because their faces would be towards Sion, that is, they would turn their eyes thither, so that nothing would be able to turn them elsewhere. There is added, in the third place, an exhortation, Come ye; and they shall join themselves to Jehovah their God, by a perpetual covenant Here the Prophet first shews, that the Jews would be so encouraged as to add stimulants to one another; and hence it is said, Come ye; and, secondly, he adds, they shall cleave (there is here a change of person) to Jehovah by a perpetual covenant which shall not by oblivion be obliterated 411
He again repeats what he had said, that the exiles would not return to their own country, that they might there only indulge themselves, but he mentions another end, even that they might join themselves to God. He means, in short, that God would do for them something better and more excellent than to allure them by earthly pleasures.
But we must notice the words, they shall cleave (so it is literally) to Jehovah by a perpetual covenant; for there is an implied contrast between the covenant they had made void and the new covenant which God would make with them, of which
Jeremiah spoke in Jeremiah 31. God's covenant was, indeed, ever inviolable; for
God did not promise to be the God of Abraham for a certain term of years; but
411The two verbs are rendered by the versions, except the Syr., and by the Targ., in the future tense, "They shall come and be joined," etc.; and one MS., says Blayney, has {.{יבאוThis would read better. Then the verse would. run thus --- To Zion will they ask the way, Hither their faces; They shall come and be joined to Jehovah, By an everlasting covenant, which shall not be forgotten. ``Hither'' and not ``thither,'' for the Prophet was at
Jerusalem; and so the particle means, and it is so given in the Sept. and Vulg. The last clause requires ``which'' in our translation, though not in Welsh, for, like the Hebrew, it can do without it --- nad anghofir literally the Hebrew. What is here predicted was literally accomplished, as recorded by Nehemiah, (Nehemiah 9:38; Nehemiah 10:29.) --- Ed.