Ver. 13. And make them rejoice from their sorrow.] Or, After their sorrow. I will turn all their sadness into gladness, their sighing into singing, their tears into triumphs, &c.

Ver. 14. And I will satiate the soul of the priests with fatness,] i.e., Provide liberally for my ministers; (Isaiah 66:21) they and theirs shall be well maintained. Terms taken from the good and fat parts of the sacrifices, which were allotted for the priests.

Ver. 15. A voice was heard in Ramah.] It was once, when the poor captives were carried that way to Babylon, the mothers bitterly bewailing their Luctuosam faeunditatem. It was also another time, when Herod barbarously butchered the babes of Bethlehem. (Matthew 2:16-18) But now the case is altered, joy is restored, &c. Rachel weeping for her children.] An elegant personification. [See Trapp on “Mt 2:18”]

Ver. 16. Refrain thy voice from weeping.] Take up in time, O Rachel, and the rest; God comforteth the abject, (2 Corinthians 7:7) he restoreth comfort to his mourners. (Isaiah 57:18)

Ver. 17. And there is hope in the end.] Or, For thy posterity. Tribulation causeth patience, and patience experience, and experience hope; lively hope, such as maketh not ashamed, is not disappointed, Spes in fundo. Hope in the depths. God can recompense his people’s patience and obedience, in their heirs and executors.

Ver. 18. I have surely heard Ephraim bemoaning himself.] Heb., Hearing I have heard; his moans and laments have rung in mine ears. So Hosea 14:8, “I have heard him, and observed him.” This is God’s speech concerning the Christian Church of the Jews; for in this sermon we may easily observe a frequent change of persons, tanquam in opere dramatico, as in an interlude. Thou hast chastised me, and I was chastised,] i.e., I was chastised to good purpose, taught my duty. [as Psalms 94:12] Turn thou me.] Give me the whole turn, that I be not as an untamed sturdy heifer, or as a cake half baked.

Ver. 19. Surely after that I was turned, I repented.] After that I had turned short again upon myself, as those penitents, (1 Kings 8:47) as Manasseh, the publican, (Luke 18:13) and that prodigal. (Luke 15:17) And after that I was instructed.] Postquam ostensum fuerit mihi. After that I knew myself, or rather was made known to myself— scil., by mine afflictions sanctified; for Schola crucis, schola lucis. The followers of the cross are the followers of light. Afflictions are those pillulae lucis, that serve notably to clear the soul’s eye sight. I smote upon my thigh,] Sicut mulierculae in puerperio facere solent, saith Luther, as travailing women use to do. It is a token of greatest grief. See Ezekiel 21:12. I was ashamed, yea, even confounded.] Abashed and abased to the utmost; my sorrow was deep and downright. Because I did bear the reproach of my youth,] i.e., The brunt and burden of my reproachful practices in my youth. See Job 13:26 Ps 25:7. Tremel., In Gloss. Marginal. Homer hath it oft πεπληγετο μηρω, he smote on his thigh. Cicero hath the like, lib. iii. Tuscul.

Ver. 20. Is Ephraim a dear son? is he a pleasant child?] q.d., Ay sure he is; and never more dear and pleasant than when thus beblubbered; like as some faces appear most oriently beautiful when they are most enstamped with sorrow. Heb., Is he a child of delight? q.d., He may seem to be otherwise by my hard dealing with him; but so he is assuredly—“Behold, he whom thou lovest is sick.” (John 11:3) For since I spake against him, I do earnestly remember him still.] Or, So oft as I speak of him, I am mindful still of him. See Isaiah 49:14,16. Therefore my bowels are troubled for him.] Perstrepunt viscera mea. My bowels work, as that mother’s did toward her child; (1 Kings 3:26) as Croesus’ dumb son’s did, when seeing a fellow ready to kill his father, he burst out into, Kill not king Croesus. See Hosea 11:8. [See Trapp on “Ho 11:8”] Ανθρωπε, υη κτεινε τον Κροισον.— Herod.

Ver. 21. Set thee up waymarks.] Statue tibi statuas Mercuriales -q.d., I will surely bring thee back by the same way thou wentest hence into captivity; therefore take good notice of the way now, that thou mayest know it again another time. This God saith to quicken their faith, and to ascertain them of his love and favour; which is not like the winter sun, which casteth a goodly countenance when it shineth, but giveth little heat and comfort, &c. We must also set up waymarks, observe how we fell from the Lord, repent and do our first works. Set thine heart towards the highway.] This is done, saith Augustine, when God is sought for God’s sake. Sed vix diligitur Iesus propter Iesum, saith the same Father; but this is rarely done.

Ver. 22. How long will thou go about?] Hunting after human helps, and—refusing to set thy heart on the right straight way (Jeremiah 31:21) -fetch a compass, to thy loss of time and labour. O thou backsliding daughter.] Who wast at times O virgin of Israel. (Jeremiah 31:21) For the Lord hath created a new thing in the earth.] Or, Will create; he is even about it. A woman shall compass a man.] i.e., Say some, the Jews (who are now looked upon as weak women, and may say Imbelles damae, quid nisi turba sumus?). shall compass about, and conquer the Chaldees, those men of might— Sicut hostis circundat hostem. Or, As others sense it, the Church Christian, how weak soever at first it may seem, and inconsiderable, yet shall be able, by the confession of her faith, to resist her most potent persecutors, and by faith to overcome them, (1 John 5:4) as she did in the apostles, (Acts 4:13,14,33 5:18,19 38-42) in the noble army of martyrs and confessors. The text is generally understood to be Christ’s wonderful conception in the womb of his virgin mother.

Ver. 23. Thus saith the Lord of hosts.] Et haec pertinent ad regnum Christi propriissime. These words also, to the end of the chapter, do most properly pertain to the kingdom of Christ, saith Oeecolampadius. As yet.] Or, Yet again. [as Jeremiah 31:5] The Lord bless thee.] This prayer is daily made for the Church by all her children.

Ver. 24. Husbandmen, and those that go out with flocks.] Agricolae et pecuarii; the citizens of the Church shall be plain hearted and profitable persons, living together in amity, and not jarring, as husbandmen and shepherds oft do; Cain and Abel for instance.

Ver. 25. For I have satiated the weary soul.] Or, I will satiate, fill them with my fulness, so that they shall have enough for their own, and not emulate others. A good man shall be satisfied from himself, (Proverbs 14:14) as knowing within himself that, whatever he hath here, little or much, he hath in heaven a better and more enduring substance. (Hebrews 10:34)

Ver. 26. Upon this I awaked.] Out of my prophetic dream. And my sleep was sweet unto me,] i.e., The promises (Christ in the promises) were sweet unto me, and I was as much refreshed therewith, as with sound sleep after hard toil or travel.

Ver. 27. I will sow the house of Israel.] I will repeople the country, and raise up many believers to Christ.

Ver. 28. Like as I have watched over them.] I have been sedulous and assiduous. To pluck up and break down, &c.] See Jeremiah 1:10,11 10:12 18:7. So I will watch.] I will make them a plentiful amends.

Ver. 29. In those days they shall say no more.] There shall be rectius de operibus Dei iudicium, a more correct judgment passed upon God’s proceedings. See about this byword, Ezekiel 18:2.

Ver. 30. But every one shall die for his own iniquity,] i.e., Every unbeliever shall: neither shall the gospel save him.

Ver. 31. I will make a new covenant.] The same for substance with the former made with Adam, Noah, Abraham, Moses, and the Israelites in the wilderness; but new in respect of the form thereof, the manner of dispensing it—viz., more clearly, freely, effectually, and spiritually now under the gospel, than in those days of yore, when they saw the face of God only in that dark glass of the ceremonies; whereas we, with open face, &c. (2 Corinthians 3:18)

Ver. 32. Not according to the covenant.] Not so, but a great deal better, in regard of larger measures of the Spirit now poured out upon all flesh: together with the efficacy thereof in the hearts of God’s covenanters, who have a duplicate of God’s law written within them. (Jeremiah 31:33) Lex iubet, gratia iuvat: hence it is an “everlasting covenant,” and the fruits of it are “sure mercies,” “compassions that fail not,” as is here set forth.

Ver. 33. I will put my law in their inward parts.] This the apostle calleth the “law in their minds,” opposed to the “law of their members”; (Romans 7:23) for the natural man is inversus decalogus, oposed to the law, “he is not subject to the law of God, neither indeed can be.” But God putteth into the hearts of his people the counterpart of his holy law; he stamps, as it were, a decalogue upon their spirits; he puts into them an inward aptness, answering the law of God without, as the lead answereth the mould, wax the seal, as tally answereth tally: or as indenture indenture. And I will be their God, and they shall be my people.] This promise is divini mellis alveare, as one calleth it, The hive of heavenly honey.

Ver. 34. And they shall teach no more every man his neighbour.] Deest coactio, non deerit cohortatio. Men shall learn with much less ado, because “taught of God,” and lively illightened by his Holy Spirit: et quando Christus magister, quam cito discitur quod doeetur? saith Augustine; when Christ becomes a man’s teacher, he must needs be a forwardly scholar. Some make this to be the sense of the words, that in gospel times the truths of Christ, and the knowledge of the Son of God, should be so evident, that men might get more of themselves without a teacher, than with one in the legal administrations; as Paul also showeth, 2 Cor. iii. Not that men should have no need of teaching at all in those times; for the best know but in part, and must daily grow in grace, and in the knowledge of our Lord Jesus Christ. (2 Peter 3:18) For they shall all know me.] All mine elect shall know me in some competent measure: know the principles, (Hebrews 6:1,2) and go on unto perfection, ib. For I will forgive their iniquities.] In heaven, and in their own consciences also, (Zechariah 3:4) provided that they put this and the like promises in suit by their prayers. (Malachi 3:16) Augustine, Mr Perkins, and Archbishop Ussher expired with crying for mercy and forgiveness. Oecolampadius.

Ver. 35. Thus saith the Lord, which giveth the sun, &c.] For their better security and settlement; he borroweth a comparison from the surest things, sun, sea, &c. Which divideth the sea when the waves thereof roar.] Or, Who when I trouble the sea, the waves thereof roar, but cannot pass their bound which I have set them. See Isaiah 51:15.

Ver. 36. If those ordinances depart from before me.] If they alter their constant course. Then shall the seed of Israel cease.] Then shall the faithful fail, and the Israelitish nation be utterly abolished.

Ver. 37. If heaven above can be measured.] By man; for God measureth it with his span. (Isaiah 40:12) And the foundations of the earth be searched out.] If any man can dig or dive to the centre.

Ver. 38. That the city shall be built to the Lord.] Jerusalem shall be re-edified, the Church eternally re-established by Christ. From the tower of Hananeel.] Nehemiah 3:1 12:39 Zec 14:10. Unto the gate of the corner.] 2 Kings 14:13 Zec 14:10.

Ver. 39. Upon the hill Gareb.] Versus collem scabiosi, toward the hill of the scabby, so Tremellius rendereth it; and Junius thinks it was so called because thither they used to send their lepers and lazars. [poor and diseased person] At Geneva in times of Popery there, they had in an empty place certain cottages set up whereunto they sent their lepers, wherewith that city then abounded, through the horrible filthiness that was there in those days committed. But from the year 1535, wherein they embraced the purity of the gospel, there hath been not above one leper seen in that city. So testifieth Matthaeus Cottherius in his Exposition of the Revelation, printed at Sedan in France, A.D. 1625. And shall compass about to Goath,] alias Golgotha, as some think, but these places here mentioned, as also those Zechariah 8:3 14:4, as they were known to the ancients, so to us at this day they are unknown. Travellers tell us that Jerusalem is now a poor obscure place, governed by a Turkisk Sanzak, and that Golgotha, or Calvary, is in the very midst of the town.

Ver. 40. And the whole valley of the dead bodies.] Of Rephaim, say some; of Tophet, say others. See on Jeremiah 31:39. Shall be holy unto the Lord.] So is the holy Catholic Church, the New Jerusalem which is above especially. It shall not be plucked up nor thrown down any more for ever.] This cannot be applied to the earthly Jerusalem, which was plucked up and thrown down by the Romans once and again; but especially by Aelius Hadrian the emperor, who laid the whole country waste almost, drove the Jews utterly out of it, set a sow of white marble over the chief gate of Jerusalem in reproach of their religion, and called the city by his own name, Aelia, commanding the Jews not once to look towards it from any tower or hill. It must be therefore meant to be the Church, which cannot be ruined.

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