Commentary on Jeremiah and Lamentations Volume 2 John Calvin (continued)
JOHN CALVIN
Now this passage is especially useful; for we may hence learn what is the right state of the Church; it is when all agree in one faith. But we must, at the same time, see what is the foundation of this faith. The Papists indeed boast of this union, but yet they pass by what ought to hold the first place, that is, that all must have regard to the only true God, according to what they are taught by his word. Hence the Prophet here mentions Mount Sion, which had been chosen by God, that he might shew that no unity pleases God, unless men obey his word from the least to the greatest, and not follow their own imaginations, but embrace what he teaches and prescribes in his Law. This is the import of this passage. The Israelites shall then call him their God, from whom they had before wickedly departed. It follows ---
Jeremiah 31:7
7. For thus saith the LORD; Sing with gladness for Jacob, and shout among the chief of the nations: publish ye, praise ye, and say, O LORD, save thy people, the remnant of Israel.
7. Quid sic dicit Jehova, Exultate propter Jacob in laetitia (vel cum Jacob, nam {}ל potest utroque modo accipi) et jubilate in capite gentium; promulgate, laudate, et dicite, Serva Jehova populum suum, reliquias Israel.
The Prophet confirms the contents of the verse we have explained; and it was necessary to make this addition, because what he had said was almost incredible.
He therefore enlarged upon it. Thus saith Jehovah; this preface he made, as I have often reminded you, that his doctrine might have more weight. Jeremiah, indeed, adduced nothing but what he had learnt from God, and by the revelation of his Spirit; but it was needful sometimes expressly to testify this on account of his hearers.
He now bids them to exult with joy, and to shout for joy It must be observed that this prophecy was announced, when the utter destruction of the people, of the city, and temple, was not far distant; but it was the Prophet's object to comfort, so to speak, the dead in their graves, so that they might patiently wait for their promised deliverance, and that they might feel assured that it was not more difficult for God to raise the dead than to heal the sick. Therefore the prophecy had its use when the Jews were driven into exile and miserably scattered, so as to have no hope of deliverance. But that his doctrine might more effectually enter into their hearts, he exhorts them to rejoice, to shout for joy, and to sing; and not only them, but also strangers. For though it will presently appear that their joy was not in common with the unbelieving, the Prophet yet seems to address his words on purpose to aliens, that the Jews themselves might become ashamed for not embracing the promise offered to them. For what doth the Prophet say? ``Ye alien nations, shout for joy, for Jacob.'' What should Jacob himself do in the meantime? We now then see the design of the Prophet's vehemence in bidding all to rejoice for the redemption of the people, even that this prophecy might not only bring some comfort to the miserable exiles, but that they might also know, that whilst in the midst of death, they would nations," as it is evident from the 10th verse (Jeremiah 31:10). "Saved," etc., so the Sept. and the Targum, and more consistent with the context than "save;" but both have "his," i.e., God's, instead of "thy people," i.e., Jacob's. The verb {{הללוmeans not only to praise, but also to boast, to exult, and here evidently to proclaim with exultation or triumph. It is rendered here ``sing ye,'' by the Vulg. and Syr. It is worthy of notice, that in this episode the particulars, mentioned in the 4th verse (Jeremiah 31:4-5), and the beginning of the 5th, are referred to in their reversed order. --- Ed.