Calvin's on Jeremiah 30:21
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The Prophet, no doubt, explains here more at large what he had said of the restoration of the Church; for we know that the Jews had been so taught, that they were to place their whole confidence as to their salvation on David, that is, on the king whom God had set over them. Then the happiness and safety of the Church was always founded on the king; he being taken away, it was all over with the Church, as the Anointed is said to be the Lord, in whose spirit is our spirit. ( Lamentations 4:20 ) Hence God has even from the beginning directed the attention of his people to their king, that they might depend on him, not that David was able by his own power to save the people, but because he typically personated Christ. We have not now an earthly king who is Christ’s image; but it is Christ alone who vivifies the Church. But it was at that time set forth figuratively, that the king was, as it were, the soul of the community; and we have before seen, that when the Prophet animated the Jews with hope, he set before them David, and afterwards the Son of David. For the same reason, he says here, His valiant one, or, illustrious one, shall be from himself For we must remember the condition of that miserable and calamitous time when God took away every source of joy, by depriving the people of all the dignity with which they had been honored. It was the same then as though Jeremiah had promised the Jews a resurrection, for they were in their exile as dead men, as their hope of public safety had vanished when their king was destroyed. Here, then, he bids them to entertain good hope, because the Lord was able to raise them from death to life. And doubtless it was a wonderful resurrection when the Jews returned to their own country, a way having been opened for them; for they had been driven away, as it were, into another world. And who could have ever thought that so many obstacles could have been removed, when the Chaldeans extended their dominion even over Judea? The miserable exiles had certainly no refuge. It was not then to no purpose that Jeremiah testifies here, that the strong or valiant, that is, the king, would be from the people, and that there would come forth a Ruler from the midst of them. To come or go forth does not mean here to depart, as though the king would go elsewhere; but to go forth signifies here to proceed: Go forth then, or proceed, shall a Ruler from the midst of the people: how this took place it is well known. But Isaiah had foretold what his successor here confirms, saying, “Come forth shall a shoot from the root (or stem) of Jesse, and a rod shall spring up from the root of his tree.” ( Isaiah 11:1 ) He calls it there the house of Jesse, which was a private house: he would have dignified the favor with a more glorious name, had he mentioned David; but as there was then no kingdom, he refers to Jesse; for as David came forth as an unknown rustic from the folds of the sheep, so also the Lord would raise up a shoot from the stem of a tree that had been cut down. We hence see in what sense Jeremiah uses the expression, “Come forth;” for Christ rose up beyond the expectation of men, and rose up as a shoot when a tree is cut down, that is, when there was no resemblance of majesty among the people. He afterwards adds, I will cause him to draw near, and he will come to me This may be either confined to the head or extended to the whole body; and the second idea is what I mostly approve; for the people were a long time removed from the presence of God, even as long as they were exiled from their country. Hence God adds, “I will cause them again to draw nigh, and they shall come to me.” If, however, any one prefers to explain this of the head, or of the king himself, I offer no objection. Now, we are taught from this passage, that whenever God speaks of the restoration of the Church, he ever declares that he will be entreated by us; in short, that whenever he invites us to the hope of favor and salvation, we ought always to look to Christ; for except we direct all our thoughts to him, all the promises will vanish away, for they cannot be valid except through him; because in Christ only, as Paul says, they are yea and amen. ( 2 Corinthians 1:19 ) But as this truth often occurs in the Prophets, it is enough here to touch on it by the way, as I have handled it more fully elsewhere. As to the latter part of the verse, there is some ambiguity, — for who is he, this, etc There are two demonstrative pronouns, הוא זה hua, ze. Afterwards comes ערב oreb, fitting his heart. The verb ערב oreb, means to be a surety, and also to fit, to adapt, to accommodate, or to form, and sometimes to render sweet or pleasant; and on this account some have thus translated, “Who will allure his heart?” He then adds, that he may come to me, saith Jehovah? I have said that this passage is obscure, and it has hence been turned into various meanings by interpreters. Some apply the words to Christ, that he alone has of his own accord come to the Father. Others consider a negative to be understood, as though it was said, that no one prepares his heart to come to God. But there are some who regard the passage as an exhortation, “Who is he who will apply his heart that he may come to me?” Now, if we read it as expressing astonishment or wonder, it would be, in my view, its real meaning. I am not aware that any one has mentioned this; but the Prophet, I have no doubt, intended his words to be so understood. He said before, “I will cause him to draw nigh; that he may come to me.” I have already explained this of the people, who had been long rejected. God then promises here a gathering, as though he had said, “For a time I scattered the people here and there like chaff; I will now gather them again together, and they shall be under my care and protection as formerly.” Having said this, he now touches on the ingratitude of the people by this question, “Who is there who comes to me? who will frame his heart that he may
Pericope (part_of)
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pericope/per-jer-30-004
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source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological