(vel, ostensum fuit mihi, vel, agnovi meipsum) percussi femur meum; pudefactus (continued)
JOHN CALVIN
which God may exhibit, still remain unbending, nor do they bear their own reproach, that is, confess that they have sinned. To bear reproach, then, is peculiar to the elect of God, who have been regenerated by his Spirit; for they understand the cause of their evils. When we see two diseased persons, one of whom is insane, and so is insensible as to his disease, and the other feels his sorrow, and is affected by it: in this case we see some difference. But we see another difference in others who are diseased; we may therefore suppose a third case, for it often happens, that he who is affected with sorrow, does not yet examine into its cause. He then who is healable is one who understands whence has arisen his disease, and so is ready to obey, and willing to adopt the necessary remedies. There are also many who rush headlong to their own ruin; some, indeed, feel their punishment to be bitter, but consider not the cause of it, that is, that they have provoked God's wrath: but they who are prepared to seek the restoration of health, well know how they have contracted their disease.
Hence the Prophet here says, that they bore their reproach, for they not only felt their sorrow, but also considered its fountain, that is, that they had, by their sins, provoked the wrath of God.
By youth he metaphorically points out the time when the Israelites indulged in excesses; for we know how much ardor belongs to that age. In the aged there is more moderation; but the young intemperately indulge themselves. It is therefore a metaphorical expression, by which the Prophet intimates, that the Israelites had, for a time, been wanton against God, their petulance being not subdued, for, as he had said, they had been like untamed bullocks. It follows, ---
Jeremiah 31:20
20 ls Ephraim my dear son? is he a pleasant child? for since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him, saith the LORD.
20. An filius pretiosus mihi Ephraim? an filius oblectationum? tamen ex quo tempore loquutus sum de eo, recordando recordabor filius ({,}אזכרנוvel, quia a termpore loquutus sum cum eo, reeordando recordabor illius; dicemus postea de sensu) propterea sonuerunt viscera mea illi (id est, super ipsum) miserando miserabor illius, dicit Jehova.
God here complains of the Israelites, because he had produced so little an effect on them by his great goodness: for the adoption with which he had favored them was an immense benefit;but by their ingratitude they had in a manner annihilated that favor. God then here asks, what sort of people the Israelites had been. But a question makes a thing stronger; for he who asks a question shews that he speaks not of a thing uncertain, but the knowledge of which is so conspicuous that it cannot be denied. It is then the same as though he had said, that Ephraim was unworthy of any honor or esteem, and that he was no object of delight. We now then perceive what God means in the beginning of the verse, even that the people were unworthy of any mercy, because they had abolished, as far as they could, the favor of adoption: for by the word son, he refers to that special favor, the covenant which he had made with the seed of Abraham.
JEREMIAH AND LAMENTATIONS
refers to his birth: but by these two names, God here intimates that they were to him a peculiar people, as he everywhere calls those his sons who were the descendants of Abraham; for circumcision was to them a symbol and pledge of the covenant; and so the time is a circumstance that ought to be noticed, because God does not shew here what the Israelites were before he had chosen them to be his people. But as I have already said, he charges them with ingratitude, since the time they had been adopted by him as his children. He then calls them sons, or children, by way of concession, and with regard to their adoption, as Jerusalem was called the holy city, because it was God's habitation. There is then a concession as to the name given to them. But he afterwards adds, that this son was not precious, that is, worthy of any honor, and that he was not an object of delight; as though he had said, that he was of a perverse and wicked disposition, so that he could not take any delight in him, as by another simile he complains in Jeremiah 2:21, as we have seen, that the Jews were become bitter to him, ``My vine have I planted thee; why then art thou turned to me into bitterness?''
So also now he says, that the Israelites were indeed his sons, but that they were evil-disposed sons, disobedient sons, sons who only vexed their father, who wounded his feelings, who filled him with sorrow.
He then adds, For from the time I spake in him, so it is literally. It is commonly agreed that these words are to be read with those which follow. ``For from what time I spake;'' and thus the relative {,}אשרasher, is to be understood; but literally it is, ``For from the time I spake in him,'' {,}בוbu, or, as some render it, ``concerning him;'' but it may suitably be rendered ``with him.'' Then they read, in connection with this, Remembering I will yet remember him
This passage, on account of its brevity, is obscure, and therefore ambiguous; but the common opinion is this, --- that though Ephraim was not a child of delight, yet God would be merciful towards him; and thus they take {}כיki, in an adversative sense, ``notwithstanding,'' or yet: ``Is Ephraim a precious son? Is he a child of delight? yet remembering I will still remember him;'' as though he had said, that he would not be prevented by the people's wickedness, for he would still pity him according to his infinite goodness, or that his goodness would surpass their wickedness. This sense is plausible; yet it may be doubted whether this be the meaning. Some read the words, ``From the time I spake concerning him,'' that is, while I now speak of him: but I know not whether this explanation can stand. I am therefore inclined to the opinion of those who refer this to threatenings, even that from the time God had spoken against Israel, he was yet ready to be reconciled to them, according to what is said by the Prophet Habakkuk, ``In wrath wilt thou remember mercy.'' (Habakkuk 3:2)
But this ought to be rather understood of the covenant, as though God had said, ``From the time I spake with him, I will remember him;'' that is, that he might shew the reason why he dealt so mercifully with the people. For as their wickedness and corruption were so great, a doubt might arise, ``Can God still patiently endure them?'' Here then our attention is called back to the fountain of gratuitous mercy,