Jeremiah 31

AT the same time, says the LORD, will I be the God of all the families of Israel and they shall be my people When the Lords anger shall return, he having performed all the thoughts of his heart upon the wicked Israelites, he will declare himself not unmindful of the Covenant which he made with Abraham and his seed, but will be their God, and they shall be the people of his favour whom he will protect and bless. It is uncertain whether Israel here is to be taken in a more large sense as it signifieth the whole twelve Tribes or only Iudah, being that part of Israel which was before spoken of..

Thus says the LORD, The people which were left of the sword, found grace in the wilderness; even Israel, when I went to cause him to rest God confirmeth the afore-mentioned promises and his peoples hope, and faith in them, by minding them of what he had anciently done for this very people, though God did in the Journey which the Israelites had from Egypt to Canaan, cut off many of them by the Sword for their iniquities, some by the Amalekites, Exod. 17.8. some by the swords of their Brethren for the Idolatry they committed about the Golden Calf, Exod. 32.28. yet, those that survived that, and other Judgments found favour in Gods eyes, while they were going to Canaan the Land of Rest, or while God going before them, brought them into Canaan. God paralleleth his future Providences, and gracious purposes with his past gracious Providences..

The LORD has appeared of old unto me, saying The word saying being not in the original has given advantage to some to think that the first words are either the words of some of the people owning that the Lord indeed had of old appeared to and for them, but doubting whether the kindness of God still held toward them. Or else complaining that these were old stories. To which the Prophet replies by assuring them that Gods love was not a temporary love, manifested to a single generation, but it was an everlasting love, therefore he had drawn them with loving-kindness, he had all along dealt graciously with them, that way attemping to oblige them to that duty which they owed to him, this drawing with loving kindness he calleth a drawing with the cords of men, Hos. 11.4. who ordinarily are little wrought upon by force, but won by love., Yea, I have loved thee with an everlasting love d, therefore with loving kindness have I drawn thee e.

Again I will build thee, and thou shalt be built As upon their being carried into Captivity, both their Civil State and Church, which either of them were as a building framed together, were broken and pulled down, and they were scattered here and there like the Stones of a building pulled down. So Gods bringing them again together, and cementing them by a Political and Ecclesiastical Government is fitly compared to a Building., O virgin of Israel The calling them the Virgin Israel, does not signifie that the Body of that People had not been deflowred by Idolatry, but either signifies that this promise only concerned such as had kept their Virginity: or else (which it may be is more probable) Israel is here called a Virgin with relation to the following words, they being Virgins which were wont to go out with tabrets, 1 Sam. 18.6. and to dance in the time of their mirth and jollity, Exod. 15.20. Iud. 11.34., thou shalt again be adorned with thy tabrets, and shalt go forth in the dances of them that make merry The Virgins are said to be adorned, with their Tabrets, or Timbrels, either (as some think) because they were wont to tye Scarfs, or Ribbons about them, or because they looked comlily with these instruments of Musick in their hands, or should use them in a more handsom and comly manner than they had done before, when they used them at unseasonable times. That which is here prophesied is, a merry, joyful, pleasant time to this people when their Mirth should become them. Or the Restauration of their Religious Festivals at which they used Instruments of Musick to express their inward, spiritual joy and gladness. The Prophets, 1 Sam. 10.5. came from the High-place with a Tabret, &c..

Thou shalt yet plant vines upon the mountains of Samaria Samaria was the Metropolis of the ten Tribes, called so from Shemer who owned the Hill, Omri King of Israel bought it, and built Samaria upon it. Mountains in many places are judged the most convenient places for Vineyards, being free from shades and most exposed to the Sun., the planters shall plant, and shall eat them as common things God promiseth them a Liberty to plant, and that they should enjoy their Plantations, eating them as common things, which they could not do till the fifth year, as appears from Lev. 19.23. The three first years it was to be accounted by them, as uncircumcised, that is unclean. In the fourth year it was to be holy to the Lord. In the fifth year they might eat the fruit of it, as any common thing, that was not unclean, nor yet devoted and consecrated to the Lord..

For there shall be a day, that the watchmen upon the mount Ephraim shall cry That mount Ephraim was a part of the lot of the ten Tribes is out of question, whether by Watchmen, be to be understood State Centinels set to give warning of dangers approaching, or Keepers of Vineyards, seemeth not much material., Arise ye, and let us go up to Zion unto the LORD our God It is said they should call upon men to go up to Zion, that is, to the Temple of the Lord at Ierusalem to worship the Lord. The only question is, what time this Prophesie was fulfilled? for though Iudah returned from the Captivity of Babylon, yet the ten Tribes (that we read of) never returned. Some think that it was fulfilled in the time of Ezra and Nehemiah, when though the body of the ten Tribes returned not, yet many, particularly persons of those Tribes, did return and join themselves with those who returned out of the Captivity of Babylon, and rebuilt both the City and the Temple. Besides it appeareth from Iosephus l. 13. cap. 5.8. That the Demetrii gave Samaria, Galilee and Per to the Iews. But the best Interpreters judge that this Prophesie was fulfilled under the Gospel; for both Galilee and Samaria received the Gospel as appeareth from, Acts 8.1.5.9.14. and 9.31..

For thus says the LORD, Sing with gladness for Jacob, and shout amongst the chief of the nations, publish ye, praise ye, and say This grave, authoritative Preface, Thus says the Lord, seemeth to be prefixed to put the people of God out of fear of the accomplishment of the good things he had before promised, and prophesied of. The verse in it self is either an exhortation to those amongst the Iews, who feared God, or to the Heathen, to sing and rejoyce on the behalf of the Iews, to whom God would certainly show such mercy as they might sing for, before they had it in their hands, they might both publish the thing that it should certainly be, and also bless God for it., O LORD, save thy people, the remnant of Israel But withal he minds them, that there would be occasion for Prayer as well as praise, there would be a remnant of Israel, that would have at least no present share in these mercies, through their impe itency, unbelief, and hardness of heart. hereby minding us that we ought not so to rejoice in our good things, as to forget those who are no sharers with us: The best of Gods peoples lot, while they are in this life, is such as will show them a need of Prayer as well as Praise..

Behold, I will bring them from the north-country By the North-Country, is unquestionably meant Babylon, and the land of the Chaldeans, and those places which were Northward of Hierusalem, and by the Coasts of the Earth, all other parts into which any of the Iews had been driven., and gather them from the coasts of the earth q, and with them, the blind, and the lame, the woman with child, and her that travaileth with child together, a great company shall return hither The meaning of this is, that nothing should hinder such from returning, as had a mind to return, blind men that could not see their way, and lame persons, who had no strength to walk in it, though they saw it, and women with child, in regard of their heaviness, and women travelling, in regard of their pain, are persons more unfit to travel long journeys then any others, but says God, I will make such provision that some under those circumstances shall come; that these phrases must be interpreted only into this general sense, appears, because such persons in a literal sense could not come, and though some worthy interpreters, understand it in a spiritual sense of ignorant and impotent persons, and such as are laden with the burden of their sins, and coming to Christ it seems not to be the primary sense of the Text..

They shall come with weeping, and with supplications will I lead them Some think that it had been better Translated, they went weeping, for though the Verb be the future tense in the Hebrew, yet that tense has often the signification of the praeterperfect tense, thus it answereth, Psal. 126.5, 6. He that goeth forth weeping, carrying precious seed, shall doubtless come again rejoycing, &c. but there is no need of it here, for there is a weeping for joy, as well as for sorrow, as we have it in the instances both of Iacob and Ioseph, Gen. 29.11. and 43.30. and thus the Textcorrespondeth with that, Z ch. 12.10. I will pour upon them the spirit of grace and supplication, and they shall look upon him whom they have pierced, and mourn. Weeping also here may be understood for their past sins.: I will cause them to walk by the rivers of waters And they shall have no want as they had when they came out of Egypt, through the Wilderness, where they often wanted water., in a straight way wherein they shall not stumble Neither shall they have any rough wayes, nor turn backward and forward, as God made them to do in their passage through the Wilderness.: for I am a father to Israel, and Ephraim is my first-born For as I have the affection of a Father for all Israel, so will I show the care and kindness of a Father to them, and use them as a man useth his first born; so God anciently called the Iews, Exod. 4.22. they being the first of all Nations, whom God owned, and took into Covenant, and who owned God, and Worshipped the true and living God only..

¶ Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say God willeth his promises of good to his people, to be published and declared before hand, and that not to them only, but to other people, that the hand of his Providence when he brings them to pass may be more conspicuous, and it may be undeniably owned to be the work of God, being no more then what he had foretold long before., He that scattered Israel will gather him God is not only the Author of those judgments which come upon his people, but of their mercies, and his power in scattering them is enough to confirm us in a belief of his power to gather them., and keep him, as a shepherd does his flock He will not only gather them, but keep and protect them when gathered, and thus God shows himself their shepherd; it is the work of a shepherd no only to call, and gather his sheep together, but to watch over them, protect and keep them, when they are so g thered together..

For the LORD has redeemed Jacob Because of the certainty of divine prophesies and promises, things in them are often said to be already done, which are not to be fulfilled of many years after, The sense is, God will as certainly do it, as if he had already done it, for whether it be understood of a deliverance from Babylo, or of the salvation of the Gospel by Christ which by a Metaphor is often also called r d ming and r ns ming, it was to be accomplished long after this time., and ransomed him from the hand of him that was stronger then he By him that was stronger then he, some understand the Chaldaeans, others understand the D vil, (interpreting the Text of the Spiritual Redemption of Gods people, by the bloo of Christ, bei g the ransom gi en for them) undoubtedly the Text is literally to be understood of th r d liverance from Babylon, though (as the Ap s le sa th) things h ppened to a. In their deliverance from Babyl n as Egy t they ere Types of the deliverance of Gods people from spiritual, and by Chr st, a well as in their entring into, they were (as the Ap st e pr veth, H b. 3. and 4.) Types of the S int into Heav of which C naa was a Type..

Therefore they shall come and sing in the height of Zion The particular phrases in this ver not be strained, nor do they need a particular xplication a l gnifying but one thing, viz. the happy and prosperous state the I ws should be in, after their return from the Captivity, both as to their R ligious and Civil State; The h ights of Zion may either s gn fie Hi rusalem, or the Temple more especially where those their returned, as well those of the ten Tribes, as those strictly o Iudah, should come and sing praises to God;, and shall low together to the goodness of the LORD And should there come to beg of God goo things upon the account of his goodness, owning him as the God of their merci s whet r of a Spiritual or Temporal Nature., for wheat, and for wine, and for oyl, and for the young of the flock, and of the herd Such as Corn, Win Oyl, and an increase of their Cattel, both Flo ks and Herds.: and their soul shall be as a watered garden, and they shall not sorrow any more at all. And they should be a beautiful, flourishing, growing people, like a watered Garden that looks che rly, and in which things grow and thrive (for Soul does not seem here to be taken for mens spiritual and immortal part, but for the whole man) And they shall be sorro ful no more in that m nner as they have been, and for th t Age and Generation, or many year, vide Isa. 35.10. Some think that under these expressions, is also promised the spiritual joy which the true of God should have under the Gospel, and the eternal joy they shall have in Heaven, when, and not before all tears shall be wiped from their Eyes, for in a strict sense it was not fulfilled to the Iews, who at the taking of their City by the R m ns, sixty years after Christ, met with more sorrow, then they had ever before met with.

Then shall the virgin rejoyce in the dance, both young men and old men together: for I will turn their mourning into joy, and will comfort them, and make them to rejoyce from their sorrow This verse containeth only a further varie y of expressions, all signifying the same thing, iz. their happy state for some time after the captivity, we may understand, the dancings here of all sorts of people, either of their Religious rejoycing in their Holy Festivals (for under the Old Testament in their Religious rejoycing they used these external expressions of joy, as appears from Psal. 150.4. and from D id's dancing before the Ark) or of their civil joy, where dan ing was more usual; the last words of the verse expound all the former..

And I satiate the soul of the priests with fatness By Priests some understand the Ministers of the Gospel, whom God here promiseth l erally to provide for, or rather by giving a succes their Ministry, and letting them see the fruit of their labou s make to rejo ce, in which Metaphorical sense I should rather interpret it, applying it first to the Priests of the Iewes after the Captivity, of whom it is said Ez a 6.16. that they kept the feast of t e de icat on of th Temple with joy, and verse 22. the Lord had made th p ople joyful., and my people shall be satisfied with my goodness, says the LORD Nor were the people for a short time only satisfied with the Lords goodness. In a secondary t pical sense it may also signifie the spiritual success, and rejo ing of good Ministers under the Gospel, and the spiritual joy of Believers. This rejoycing is Metaphorically expres ed by fat es, with allusion to the fat of the Sacrifices under the Law. It is an usual thing for God by his Prophets to express New Testament duties and priviledges, by phrases borrowed from the worship of God, under the Old Testament, vide Isa. 66.22, 23..

¶ Thus says the LORD, A voice was heard in Ramah Interpreters are much divided in the sense of these words, whether they should referr to the slaughter of the Iews belonging to the ten Tribes, upon their being captivated by the Assyrians, or to the slaughter of the Iews, upon the siege and taking of the City by the King of Babylon, or to Herod's killing the infants in Bethlehem? Certain it is, the Evangelist Mat. 2.8. applyeth them unto the latter, but whether the Evangelists application of it be as a iteral fulfillin of the Prophesie, or by way of allusion, or no is the question Those that think that it is primarily to be understood of the slaughter of the I fants, urge 1. That M tt w chap..18. so applyes it. 2. That womens mourning for children seems rather to be for the loss of infants, (as was there) then expressive of the mourning of all sorts of people, in a general de olation. 3. That the place of the mourning seems to hi i, for R mah was near to B t l hem, and contained under the Coals a o t Bet lehem, mentioned by the Evangelist. 4. The words t ey were not, they think make for them, for by being carried into captivity, they did not cease to be, though they ceased to be in that happy Estate they were in before. 5. Because the think that this is here propounded as a sign of his coming upon whose com ng these promises of felicity to the I ws should be fulfilled These reasons are not unans era le, for Matthew may apply it only by way of spe k ng of uch a Providence, when such a thing should happen s happened before, in which sense particular exts of Scri ure, are in Scripture often said to be fulfilled, though they had their fu filling before. 2 Rachel here does not signifie a single person, no, nor a particular Sex, but is brought in as a Parent lamenting the loss of her Offspring. 3. R mah w n eed near Bethlehem, but it was a City in the Tribe of Be j min, I s 13.25. 1 Kings 15.17. Rachel was buried be ixt and Bet l hem, Ge. 25 19. 1 Sa. 10.2. and it wa a so the place where Nebuza ad n, after he had taken Hieru alem disposed of his Prisoners a we read chap. 40.1. 4 Though the greater part of the Iews were no slain but carried in o captivit yet doubtless many were slain and those left al ve were ot as to her, being now carried out of Can a into a strange Land. 5 Although the promises in this Ch pt r made to the I ws were more eminently and fully made good under the Kingdom of C rist, yet it may be dou ted whether an of t se prom es w e primarily and s lely fulfilled to them under the King om of Christ, but literally, be fore tha tim though more fully and largely then. In Rama therefore a voice was heard that is in Canaan and particularly in Rama, where Nebuz radan chap 40.1. disposed of the Prisoners he had taken setting some at liberty (as Ieremiah in particular) ordering others to d ath and carrying the rest away to Babylon, which caused a weeping and lamentation. lamentation and bitter weeping: Rahel weeping for her children Rac el is here brought in hav ng been near that place, as if she were risen up from the Grave and lam n ed the Iewish Nation wh c came ou of her Lo (for so B njami did, which was one of the two Tribes that ma e the K ngdom of Iuda) all the peop e of which T i e are properl en ugh called her children, R ch l here s gn fi th all women who descended from Rachel., refused to be comforted for her children, because they were not And like a pa ionate woman she refu ed all argumen s of comfort, because er children either were ot a solutely, being slain by the Pe l nce, the Famine and the S ord of the K ng of Babylon or were no longer er children, being transplanted and removed into Babylon, So as I take this Text li erally and primarily to refer to the lamentation upon the miseries the peo e suffered, upon th King o Bab ons taking the City; to which mourning Matthew alludeth there being a lamentation like this when Herod caused the infants of two years old to be slain in Beth ehem, and in the Coast-about Bethlehem, of which Ramah was one..

Thus says the LORD, Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, says the LORD The Prophet in this and the following verses is brought in as one appointed of God to quiet and comfort the Rachel before-mentioned, calling to her to quiet her self, and not to mourn so excessively, for God would recompense her for her afflictions which are here understood by the te m rk, (as some think) but the Heb. word is hardly f und in Scripture taken for affliction, others therefore apply it to Rachel, for whose piety sake God would show mercy to her Children, as a re ward of Grace, though not of Debt, the best interpreters think that the terms of work and reward are here used only to express the succession of a comfortable state, to their miserable state in Captivity, (as the wages useth to follow the work) which should make them amends for their long time of affliction; and so it is expounded by the last words of the verse., and they shall come again from the land of the enemy.

And there is hope in thine end, says the LORD, that thy children shall come again to their own border And again ver. 17. where, by end is meant the end of the seventy years, and the words are bu a repetition of the promis of the return of the Iews out of the Captivity of Bab lon, f which the Prophet had often before as ured them and here only repeats it, as an argument why they should not be immodera ly afflicted, for their affliction as not endless nor their Captivity for ever, the sh uld return again into their own Land..

I have surely h ard phraim The Prophet in this verse shows the change that should be wrought in the hearts of the Israelites preceding this turn out of their Captivity. God had made an ancient promise to this people in their Enemies hands.. 26.40 41. I t ey shall co ss their Iniquity, and the, with their trespass which th y me and that they have walked contrary unto me: 41. A d that I wa ked c trary unto them, and ave broug t them i to t e land of t ir En mi s; i th n their be, and o the p ni hme t of their Iniq ty. 42. T en will I Cov ant with Ia b, and also my Covenant with, and a so Covenant with Abraham, will I remember, and I will. The Lord to sh w his faithfulness to his word, and also to mind them of what must first be done before the aforementioned promises could be fulfilled, and made good to them, and to quicken them to their duty, speaks of a thing yet to come as of a thing past foretelling that before their deliverance should come he should hear Ephraim, that is, the ten Tribes, or rather, those of all the twelve tribes that feared the Lord. bemoa ing himself thus, Bemoaning or bewailing their miserable state or themselves both for that and their sins which ha brought them into such a state and Thou ast me and I was chastised as a bullock unaccustomed to the yoke: acknowledging not only what God had done unto them that it was he who had chastised them and that justly, For, They were as wanton Bullocks not used to the yoke, which ordinarily are very unruly when they are first put into it, but b use are more quiet under it turn thou me, and I shall be turned And praying to God, that he would both cha ge their hearts, and also their state; for without him it could never be done, and by him it would be done easily., for thou art the LORD my God. And to this purpose laying a claim to God as their God, and owning him as their God, promising him that though other Lords had ruled over them, yet hereafter he alone should be owned, acknowledged, worshipped, and obeyed by them.

Surely * after that I was turned I repented We must consider that we are not in an H story, or a Narration of things done but in a prophecy foret lling what should come to pass. The Prophet foretelleth that before this romised deliverance should come, the Israelites should be in another temper that their uncircumcised hearts should be humbled, they should accept of the punishment of their sins, confess God's Justice, and Righteousness, and their own Wantonness and Unruliness, pray unto God to change their hearts which would never else be changed, and change their conditions; which would depend upon that change of their hearts, a ing claim to God as their God, who had promised, Deut. 30.1, 2. That when the Blessings and the Curses spoken of c ap. 28, and 29. should come upon them, and They should call them to mind among all the Nations whither the Lord had driven them, if they returned nto the Lord their God, and obey his voice, according to all that he commanded them, they and their children, with all their heart, and all their soul, That then the Lord their God would turn their Captivity, and have compassion on them, &c. Now says Ephraim after I was turned, after God had changed our hearts, repented and changed our practices., and after that I was instructed, I smote upon my thigh After that God had instructed us, either by his Prophets, or by Briers and Toorns by our Affliction, or by his Holy Spirit we smote upon our thighs in testimony of our sorrow, and affliction, Ezek. 21.12.: I was ashamed, yea, even confounded, because I did bear the reproach of my youth Then I was ashamed and confounded for my sins, understanding that I did but bear the just punishment of the sins which I had long ago committed, in the time of my wantonness, rebellion, and disobedience to God: this is expressed by the term youth, because ordinarily men and womens youth is their time of wantonness; persons ordinarily growing more considerate and sober as years increase upon them. Thus the Prophet foretelleth that God would prepare this people for mercy, in the next verses he shows how ready God's ear would be to hear..

Is Ephraim my dear son? is he a pleasant child Interpreters run into a very great variety in their explications of this Text, that which seemeth to be the cause of it, is that amongst the Hebrews affirmative Interrogations are notes of the vehement denial of the thing, as to which the question is propounded which leads some to interpret these words into a denyal, that E hraim was his de r Son, or a pleasant Child, and denying the truth of his professed Repentance, but certainly this is quite contrary to the whole scope of the Prophet. The Reverend A thor of the English Ann tations has observed, that the affirmative Interrogation somet me in Scripture does imply a Neg tive, or the negative particle is suppressed and is put for; so that is Ephraim my dear son here, is the same with Is not Ephraim my dear Son? He gives for instances 1 Sam 2.27, 28. where did I? plainly is the same with did I not? so Iob 20.4. where we have supplied Not, Knowest thou not? &c. So chap: 3.6. where Hast thou seen? is the same with Hast thou not seen. So Ezek. 20.30. Amos 6.2. So that though the particle prefixed, be an affirmative particle, yet it is often put for and signifieth Negatively, the Negative being suppressed and to be understood. I have also sometimes thought that even here it may be fairly enough interpreted. Is Ephraim now become my dear Son, is he a pleasant Child? is his heart turned? so is mine., for since I spake against him, I do earnestly remember him still: For since I spake against him, or with him, or of him, I do earnestly remember him, A. Montanus translateth it, from the sufficiency of my speaking with him; the reason of the difference is, signifies to suffice, and it signifies time. I see no reason to vary from our Translation, since or from the time as the same particle signifieth, 1 Sam. 18.30. 1 King. 14.28. Isa. 28.19. I spake against him by my threatnings I do remember him with the affection and compassion of a Father. therefore my bowels are troubled for him, I will surely have mercy upon him, says the LORD. My bowels are troubled for him, is as much as I have pitied him; as the Bowels of Parents are turned and troubled for their children in Calamities; therefore says God, I will certainly show him Favour.

Set thee up way-marks The latter part of this verse expounds the former. Thou shalt (says God) return again to these Cities which thou now leavest, therefore take good notice of the way thou goest, set up ome marks by which thou mayest know it again., make thee high heaps Make thee Pillars or some high heaps of Stone in the way, which thou mayest know again when thou comest at them.: set thine heart towards the high-way, even the way which thou wentest Mind well the way that the Assyrians and the Babylonians carried thee, for thou shalt come back the same way.: turn again, O virgin of Israel, turn again to these thy cities Further to assure them they should return, he calls to them to turn again, and doubleth his words, for the further confirmation of the thing..

¶ How long wilt thou go about, O thou backsliding daughter That the Iews are here meant by the backsliding daughter is out of question; but what going about is here intended, is not so plain. Some interpret it of their running after Idols; some, of their seeking help from forreign Nations, instead of applying themselves unto God. Others of their wandring up and down in Captivity.? for the LORD has created a new thing in the earth, a woman shall compass a man But the greater difficulty is about this new thing, which the Lord says he will create in the new Earth, a Woman compassing a man. Some by Women understanding feeble Persons that should prevail against strong men. But the two Interpretations of this difficult passage which seem most reasonably to contend for preference are, 1. The interpretation of those who think it contains a Promise both of the Iewish Church in its time, and of the Gospel Church, after the Iewish Churches period, prevailing over all its Enemies, whether Temporal or Spiritual, though considering the paucity of the Churches Members with the multitude of its Enemies and their power: it seemed as strange a thing, as for a Woman to prevail against a strong and mighty man. This the learned Author of the English Annotations, judgeth the true and genuine sense of these words. Others interpret this Woman to be the Virgin Mary, who was to inclose in her Womb the Lord Jesus Christ, to whom the converted Iews were to adhere; which sense neither Mr. Calvin, nor our learned English Annotator approve of. But it being the receiv'd sense of very many Interpreters, it is fit we should hear their Reasons, which are 1. They urge the particle, for God, they say, here gives the Reason why the Iews should desire to return into the country of Iudea, because the Messias was to be born there. 2. They urge the term created, the body of Christ being not begotten by man, but created by God, though of the Flesh of the Virgin. 3. They say this indeed was a new thing. It was a new thing for a Virgin to become a Mother, still remaining a Virgin, and to be the Mother of him who was God blessed for ever, though not the Mother of the Divine Nature, for so Christ answered the Type of M lchisedeck, without Father as Man, without Mother as God. 4. All other incompassings of a man they say were as well out of Iudea as in it, this was in Iudea only. 5. The word translated Woman in Scripture, they say always signifies a particular individual Woman, which could be no other than the Virgin. 6. They say the whole context refers to benefits coming by Christ, therefore he must certainly be the man here intended. 7. They urge that this Prophecy follows ver. 15. which Matt. 2.8. is applyed by the Evangelist to Herods Murder of the Infants upon the Birth of Christ. But on the other side it is objected that the Verb is never used in Scripture to signifie such an incompassing. 2. That the word translated a man, signifying a strong man, does not properly agree to an Infant in the Mothers Belly. But it is again replied, that this is not the only word in Scripture, that is but once read in the same sense. 2. That the word signifieth any incompa sing and may properly be applied to the Virgins Womb incompassing an Infant. And for the word translated Man, they say it is applied to a new born nfant, Iob 3.3. Isa. 9.6. That it is applied to God Deut. 10.17. and to Christ, Zech. 13.7. compared with Math. 26.31. In a matter wherein so many Learned men are divided, it is enough for me to give their Opinions and Reasons, leaving my Reader to his own udgment, in a matter wherein neither his Faith nor Holiness are much concerned, for the Question is not concerning the thing, whether Christ was incompassed in the Womb of a Woman, which is plain enough from other Scriptures, but only whether that be the sense of the phrase here..

Thus says the LORD of hosts the God of Israel These Prophesies of the Restauration of the Iews are very ordinarily prefaced with these two Attributes of God, the one of which asserts his Power to do the thing promised; for what cannot be done by the Lord of Hosts? the other asserting his Goodness or good Will to this People, because he is their God, related to them, in Covenant with them, Ability and Love or Good Will to us, being the two Pillars of our Faith and Confidence in God, which requireth no more than that we should be assured that the Person whom we trust is able and willing to do what we trust to him for., As yet The particle seemeth better translated ver. 5. yet again they shall use, &c. 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 Three things the Prophet here foretelleth. 1. That the cities which had formerly been the Habitations of bloody, unjust, cruel men should become the Habitations of men who should do justice to all. 2. That the City which stood upon Mount Z on, and had formerly been an habitation of Idolaters, and other unholy Persons should become a place, in which men should in a due and holy manner serve and worship the true God. 3. That the should be so famous both for Justice and Holiness that men should take notice of it, and wish them well under that notion, and upon that account, as they had for their sins been made a Curse and a Proverb, so upon their Reformation they should be for a Blessing. By this we may observe that those who would be blessed by God and Men, must be just toward men, and holy towards God..

And there shall dwell in Judah it self, and in all the cities thereof together husbandmen, and they that go forth with flocks This whole Verse is but an expression of their peaceable state after their return, they should live innocently and peaceably. So chap. 33.12..

For I have satiated the weary soul, and I have replenished every sorrowful soul I have here is of the same significancy with I will, as ordinarily in prophetical Promises which are the words of him who calleth he things that are not as if they were, and would have his people look upon the things which he has promised to do as certain as if they were already done. The words are only a promise to the same sense as before, that God would give his people abundance of ease and plenty, and wipe all tears from their eyes..

Upon this I awaked, and beheld; and my sleep was sweet unto me Either this Revelation was made to Jeremiah in a dream, from whence he awaking, look'd about him, and he was very well pleased with his sleep at that time, because of the gracious Promises concerning Judah which the Lord had in that Dream revealed to him. Or else in a Vision, upon the sight and hearing of which he was as well pleased, as a man that had slept quietly, and had had no ill and unpleasing but sweet and delightful dreams while he slept..

¶ Behold, the days come, says the LORD, that I will sow the house of Israel and the house of Judah with the seed of man and with the seed of beast That is, I will exceedingly multiply them, both with men and with Cattel, they are now laid waste, their men are destroyed, or gone into other lands, their profitable Beasts are destroyed and kill'd up, but it shall not be so always. I will again plant them, and there shall be as great plenty of either, as if they were sown, the multiplying both of Men, and of Beasts in Nations is Gods blessing..

And it shall come to pass, that like as I have watched over them to pluck up, and to break down and to throw down, and to destroy and to afflict; so will I watch over them to build and to plant, says the LORD. Nothing can produce in God a change of Counsels, Purposes and Decrees, for he is not as man that he should lie or repent, he is the God that changeth not, but mens Reformation m y produce in him a change of Providential dispensations. God is here set out as a Man that is vindicative, and his vindicative nature prompts him to watch all opportunities of doing hurt, to the person against whom he is set. There is no fury nor revenge in God, but what he does is justice; but here an angry God is set out, as taking all opportunities to punish sinners as if he had watched for them, whereas he never slumbreth nor sleepeth; But the time of their reformation, and his favour being come, God promiseth to be as diligent to do them good, which is here exprest by the metaphorical notions of planting and building them; as he was before to execute his justice upon them.

In those days they shall say no more; The fathers have eaten a sowre grape, and the childrens teeth are set on edge That is, we are punished for our Fathers sins, which yet God may justly do, and none questioneth the justice of man in the case, depriving children of their patrimonial Estates for their Parents Treasons, nor more then God threatneth in the second Commandment. God indeed Ezek. 18.2. seemeth displeased at their use of this Proverb, but the reason is, because they so used it, as to acquit themselves, intimating they were guiltless, and suffered only for the sins of their Parents, whereas that was false, otherwise the punishment of children for the sins of their Parents, was no more then God had threatned, Exod. 20.5. and 34.7. chap. 15.4. But faith God your captivity shall, as to you, expiate your Parents guilt past, and you shall no more say so..

But every one shall dye for his own iniquity, every man that eateth the sowre grape, his teeth shall be set on edge But yet (says God) you must not think that sinners shall escape my vengeance, but if men commit iniquity they shall dye, no mans teeth shall be set on edge, but his only, who has eaten the sowre grape..

¶ Behold, the days come, says the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah The Apostles application of this, Heb. 8.8.9, 10. puts us out of doubt, that this promise referred to the Gospel-times, it was not only made with the Iewes, but all those who should be ingraffed into that olive, but it is said to be made with them, either as those two terms signifie the whole Church, with whom that Covenant was made, (they being the whole Church which God had upon the Earth at that time) or because they were the only people that had broken the first Covenant, the Gentiles being strangers at that time to the covenant of promise, Eph. 2.12. Covenants being usually renewed upon one parties violation of them, or because it was at first made with the Iews, though it concerned also those that were afar off, even as many as the Lord should call, Acts 2.39, Neither is it called the new Covenant, because it was as to the substance new, for it was made with Abraham, Gen. 17.7. and with the Iews, Deut. 26.17, 18. And it was then confirmed by the blood of Christ, though not actually shed, yet as he was the lamb slain from the beginning of the World, whose blood was Typified by the blood of the Paschal Lamb, and of all those living Creatures killed for Sacrifice, but upon many other accounts, thus enumerated by Divines. 1. Because it was new in the notion of a Testament, not confirmed by the actual death of Christ till Gospel times. 2. Because it was revealed and preached after a new manner, more fully and particularly, plainly and clearly. 3. Because it had no such mixture of promises of temporal blessings, as it had when first made with the Iews. 4. Nor was the Ceremonial Law any part of it, as it was to the Iews, who were obliged to approve themselves Gods people by a strict observance of that. 5. It was in the publication extended both o Jewes and Gentiles, which the former was not. 6. In regard of the efficacy of the spirit attending the publication of it, in a much fuller and larger manner, with the distribution of its gifts and graces, i abling souls to fulfil it. See more in the English Annotations upon this Subject..

Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt Not in substance differing from it, but in circumstances vastly differing, as was showed before, and is further declared afterward. The Covenant which God made with the Iewes when they came out of the Land of Egypt, was on Gods part the Law which he gave them, with the promises annexed to their observation of it; on their part (which made it a formal Covenant) their promise of obedience to it, of which see Exod. 24.7, 8. Deut. 26.17, 18. This Covenant God says he made with them, when they were an impotent weak people, the care of whom he took upon him, and led them as a Parent leadeth the feeble child by his hand. None must imagine that this Covenant did not contain the promise of pardon, through the blood of the Messiah, upon their application to him, for to what purpose else was it confirmed by blood, Exod. 24.8., which my covenant they brake Which Covenant they are said to have broken, not because of every disobedience to the Law of God, for so every one daily breaketh it, but by their gross and eminent sinnings, so oft repeated, and continued in without repentance, and more particularly by their Id l try, which is compared to whoredom, which breaketh the Covenant, and bond of Marriage, and causeth God to say unto a people, Lo Ammi you are not my people., although I was an husband to them, says the LORD And this Covenant breaking is aggravated from Gods kindness to them, and care of them; who had for them the love, and declared the care of an husband, and gave them no temptation to go a whoring from him..

But this shall be the covenant that I will make with the house of Israel That is, with those Israelites indeed who shall be without guil, (as Christ says of Nathaniel, Iohn 1.47.) with those who are (as the Apostle speaks Rom. 2.29.) Iewes inwardly, by the circumcision of the heart and spirit, spoken of, and promised by God, Deut. 30.6., After those days, says the LORD, I will put my law in their inward parts, and write it in their hearts In the times of the Go pel, Gods Law is not abrogated and made void, Christ himself came not to destroy the Law, but to fulfil it; but it is written in the hearts of Gods true Israel, by the finger of the spirit, not in tables of stone only, and they become obedient to it, not from compulsion and force, but from their secret approbation of it, and acknowledgment of it, as holy, just and good, the delight they take in it, after the inward man, Rom. 7.22. but some may object, how was this a new Covenant? did not God of old write his law in the hearts of his people? did not David, and other the servants of God, (of whom we read in the Old Testament) serve God out of a principle of love, and delight in his Law? Answ. Undoubtedly David and others did so, and the Law of God was wrote in their hearts, but it was by virtue of this new Covenant, from the free and efficacious grace of God. Mr. Calvin I think judgeth right, that the Prophets design here is to express the difference betwixt the Law and the Gospel. The first shows duty, the latter bringeth along with it the grace of Regeneration, by which the heart is changed, fitted, and inabled for, and unto duty. All under the time of the Law that came to Salvation were saved, not from the Law, or by that, but by the Gospel, and this new Covenant, but this was not evidently exhibited, neither was the regenerating grace of God so common under the time of the Law, as it has been under the Gospel, which maketh it look like a new Covenant with men, though it was the same Covenant which God was always in with his people, for what difference is there between the terms of the Covenant as recited here, chap. 24.7. and 30.22. and as made with Abraham, Gen. 17.7. Deut. 30.6. It is further observable, that God maketh the writing the Law in peoples hearts, his own work. There were no need of Gods putting his Law into mens inward parts, if they had such an inward power (as some talk of) of themselves to do it, and could write it there with a pen of their own making. The Papists allow God a share in this work, only give man himself the greatest share. Others indeed give God nothing but the honour of giving man a reasonable soul, furnished with such a power, and that he has done to Heathens, as well as those within the pale of the Church, and the Preaching of the Gospel; to those within the Church, as a further aid and assistance to them then Heathens have, to use their natural power well. But let any understanding person judge whether this be probably the sense of this Text, or comprehensive of all within the Covenant which God has made with his people, or supposing this were true, what that is which differeth, one man living under the Gospel from another, but himself, and whether by this Doctrine man be not made a God to himself that is the principal cause of all spiritual and eternal good, which how it comporteth with the honour and glory of God, or with this Text, and many others of like nature, I do not understand., and will be their God, and they shall be my people y.

And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD This must not be so interpreted as if under the gospel, there should be no more need of ministerial teaching, for Christ himself sent out his Apostles to preach; nor yet as if there should be no more need of brotherly teachings, by instruction or correption; the contrary is commanded, Col. 3.16. It is only an expression signifying the increase of knowledge, and of the fear of the Lord, that should be after the pouring out of the Spirit, we have such expressions, 1 I h. 2.27. The Learned Author of our English Annotations thinks this phrase signifies, that under the gospel there should be a greater measure of means of knowledge, and of knowledge got by that means, and of clearne s of understanding in persons, or ability to conceive things revealed, and a greater number of persons, that should be enlightned with the saving knowledge of God: Others say, that by k owing the Lord, is to be understood the first knowledge of God; Christians should not need be taught the first Rudiments; but the Apostle speaks otherwise, Heb. 5.12. Others by knowledge understand the fear of the Lord.; for they shall all know me, from the least of them unto the greatest of them, says the LORD God says, they should all know him, but it must not be understood of the same degree, and measure but in a degree of sufficiency for the Duties which God expected from them upon their notion and apprehension of God. for I will forgive their iniquity, and I will remember their sin no more God makes the root of all this Grace to be the free pardon, and remission of their sins..

¶ Thus says the LORD, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea The word is here ill translated divide, which has led some Interpreters to think that God here has a respect to his dividing the Red Sea, that the Israelites might pass over, which seemeth not at all here to be intended. The word indeed signifieth to divide, but it also signifieth to quiet and bring to rest, and is so interpreted, ch. 50.34. Is. 34.14. and in this very chap. ver. 2. and doubtless were better here translated, which quietteth the sea when the waves thereof roar. All the acts mentioned, are acts speaking the Divine Almighty power, of him who is the Lord of all the Regiments in the Hosts of the Creation. when the waves thereof roar, the LORD of hosts is his Name.

If those ordinances There are ordinances of Worship, which are God's Laws relating to his Worship, and Ordinances of Iustice, which are Gods laws, for the executing civil Justice, and Ordinances of Nature, which are Gods establishments for the working of natural causes in their order; these are those here spoken of, depart from before me, says the LORD, then the seed of Israel shall also cease, from being a Nation before me for ever. Which shall hold and continue to the dissolution of the world, the continuance of which God pawneth as a pledge of the continuance of Israel as a Nation all the days (so it is in the Hebrew) that is many days, or all the days they shall keep close with me, or which I have appointed, if we interpret it (as in our version) for ever it must be understood not of Israel according to the flesh, but, of the Church, the true Israel of God, which shall never fail.

Thus says the LORD, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, says the LORD That is, I will never cast off all the seed of Israel, (which promise the Apostle, Rom. 11.1, 2. proveth to have been by God made good, notwithstanding the rejection of the great body of that people) for none but God can either measure the heavens, or pierce to the center of the Earth..

¶ Behold the days come, says the LORD, that the city shall be built to the LORD from the tower of Hananeel, unto the gate of the corner That is, it shall be built round, as largely as ever, we read of this Tower of Hananeel, Neh. 3.1, and 12, 39. Zech. 14.10. it was in the South, or rather the Eastern part of the City. We read of the Gate of the corner, 2 Kings 14.13. Zech. 14.10. most agree that it is in the North-East part of the City..

And the measuring line shall yet go forth, over against it, upon the hill Gareb, and shall compass about to Goah That is, it shall be built round about upon its old foundations, vid. Neh. 3. We are ignorant of the Ancient Scituation of the City, so are the Iews themselves, therefore it is vain to pretend to an exact skill in these names of places, some say, Gareb, signifies a scab, and the Hill had its name from Leprous persons lying there..

And the whole valley of the dead bodies A valley so called (as some think) from the multitude of Senacherib's Army slain there; or, (as others think) from the Bodies of Malefactors put to death at Golgotha (which was near) cast, or buried there., and of the ashes So called (as is thought) from the ashes of the sacrifices carried thither. and all the fields unto the brook of Kidron, unto the corner of the horse-gate towards the east Some think that the horse-gate had its name from the Kings horses led out at it. The sum is, the whole City shall be built., shall be holy, unto the LORD All these places shall be parts of the Holy City, and Gods Name shall be sanctified and he shall be worshipped in them all., it shall not be plucked up, nor thrown down any more for ever And the City for a long time shall abide, and not be plucked up, nor thrown down, for we know after many years it was plucked up by the Romans. If we interpret the word for ever of a perpetuity. The Church of God must here be understood, against which the gates of Hell shall never prevail, as Christ has promised..