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31. Restoration of Israel

¹ “At that time,” declares the LORD, “I will be the God of all the families of Israel, and they will be my people.”

² This is what the LORD says:

   “The people who survive the sword
   will find favor in the wilderness;
   I will come to give rest to Israel.”

³ The LORD appeared to us in the past, Or LORD has appeared to us from afar saying:

   “I have loved you with an everlasting love;
   I have drawn you with unfailing kindness.
⁴ I will build you up again,
   and you, Virgin Israel, will be rebuilt.
Again you will take up your timbrels
   and go out to dance with the joyful.
⁵ Again you will plant vineyards
   on the hills of Samaria;
the farmers will plant them
   and enjoy their fruit.
⁶ There will be a day when watchmen cry out
   on the hills of Ephraim,
‘Come, let us go up to Zion,
   to the LORD our God.’”

⁷ This is what the LORD says:

   “Sing with joy for Jacob;
   shout for the foremost of the nations.
Make your praises heard, and say,
   ‘LORD, save your people,
   the remnant of Israel.’
⁸ See, I will bring them from the land of the north
   and gather them from the ends of the earth.
Among them will be the blind and the lame,
   expectant mothers and women in labor;
   a great throng will return.
⁹ They will come with weeping;
   they will pray as I bring them back.
I will lead them beside streams of water
   on a level path where they will not stumble,
because I am Israel’s father,
   and Ephraim is my firstborn son.

    ¹⁰ “Hear the word of the LORD, you nations;
   proclaim it in distant coastlands:
‘He who scattered Israel will gather them
   and will watch over his flock like a shepherd.’
¹¹ For the LORD will deliver Jacob
   and redeem them from the hand of those stronger than they.
¹² They will come and shout for joy on the heights of Zion;
   they will rejoice in the bounty of the LORD—
the grain, the new wine and the olive oil,
   the young of the flocks and herds.
They will be like a well-watered garden,
   and they will sorrow no more.
¹³ Then young women will dance and be glad,
   young men and old as well.
I will turn their mourning into gladness;
   I will give them comfort and joy instead of sorrow.
¹⁴ I will satisfy the priests with abundance,
   and my people will be filled with my bounty,” declares the LORD.

¹⁵ This is what the LORD says:

   “A voice is heard in Ramah,
   mourning and great weeping,
Rachel weeping for her children
   and refusing to be comforted,
   because they are no more.”

¹⁶ This is what the LORD says:

   “Restrain your voice from weeping
   and your eyes from tears,
for your work will be rewarded,” declares the LORD.
   “They will return from the land of the enemy.
¹⁷ So there is hope for your descendants,” declares the LORD.
   “Your children will return to their own land.

    ¹⁸ “I have surely heard Ephraim’s moaning:
   ‘You disciplined me like an unruly calf,
   and I have been disciplined.
Restore me, and I will return,
   because you are the LORD my God.
¹⁹ After I strayed,
   I repented;
after I came to understand,
   I beat my breast.
I was ashamed and humiliated
   because I bore the disgrace of my youth.’
²⁰ Is not Ephraim my dear son,
   the child in whom I delight?
Though I often speak against him,
   I still remember him.
Therefore my heart yearns for him;
   I have great compassion for him,” declares the LORD.

    ²¹ “Set up road signs;
   put up guideposts.
Take note of the highway,
   the road that you take.
Return, Virgin Israel,
   return to your towns.
²² How long will you wander,
   unfaithful Daughter Israel?
The LORD will create a new thing on earth—
   the woman will return to Or will protect the man.”

²³ This is what the LORD Almighty, the God of Israel, says: “When I bring them back from captivity, Or I restore their fortunes the people in the land of Judah and in its towns will once again use these words: ‘The LORD bless you, you prosperous city, you sacred mountain.’ ²⁴ People will live together in Judah and all its towns—farmers and those who move about with their flocks. ²⁵ I will refresh the weary and satisfy the faint.”

²⁶ At this I awoke and looked around. My sleep had been pleasant to me.

²⁷ “The days are coming,” declares the LORD, “when I will plant the kingdoms of Israel and Judah with the offspring of people and of animals. ²⁸ Just as I watched over them to uproot and tear down, and to overthrow, destroy and bring disaster, so I will watch over them to build and to plant,” declares the LORD. ²⁹ “In those days people will no longer say,

‘The parents have eaten sour grapes,
and the children’s teeth are set on edge.’

³⁰ Instead, everyone will die for their own sin; whoever eats sour grapes—their own teeth will be set on edge.

    ³¹ “The days are coming,” declares the LORD,
   “when I will make a new covenant
with the people of Israel
   and with the people of Judah.
³² It will not be like the covenant
   I made with their ancestors
when I took them by the hand
   to lead them out of Egypt,
because they broke my covenant,
   though I was a husband to Hebrew; Septuagint and Syriac / and I turned away from them, Or was their master” declares the LORD.
³³ “This is the covenant I will make with the people of Israel
   after that time,” declares the LORD.
“I will put my law in their minds
   and write it on their hearts.
I will be their God,
   and they will be my people.
³⁴ No longer will they teach their neighbor,
   or say to one another, ‘Know the LORD,’
because they will all know me,
   from the least of them to the greatest,” declares the LORD.
“For I will forgive their wickedness
   and will remember their sins no more.”

³⁵ This is what the LORD says,

   he who appoints the sun
   to shine by day,
who decrees the moon and stars
   to shine by night,
who stirs up the sea
   so that its waves roar—
   the LORD Almighty is his name:
³⁶ “Only if these decrees vanish from my sight,”
   declares the LORD,
“will Israel ever cease
   being a nation before me.”

³⁷ This is what the LORD says:

   “Only if the heavens above can be measured
   and the foundations of the earth below be searched out
will I reject all the descendants of Israel
   because of all they have done,” declares the LORD.

³⁸ “The days are coming,” declares the LORD, “when this city will be rebuilt for me from the Tower of Hananel to the Corner Gate. ³⁹ The measuring line will stretch from there straight to the hill of Gareb and then turn to Goah. ⁴⁰ The whole valley where dead bodies and ashes are thrown, and all the terraces out to the Kidron Valley on the east as far as the corner of the Horse Gate, will be holy to the LORD. The city will never again be uprooted or demolished.”

He now shews a difference between the Law and the Gospel, for the Gospel brings with it the grace of regeneration: its doctrine, therefore, is not that of the letter, but penetrates into the heart and reforms all the inward faculties, so that obedience is rendered to the righteousness of God.

A question may however be here moved, Was the grace of regeneration wanting to the Fathers under the Law? But this is quite preposterous. What, then, is meant when God denies here that the Law was written on the heart before the coming of Christ? To this I answer, that the Fathers, who were formerly regenerated, obtained this favor through Christ, so that we may say, that it was as it were transferred to them from another source. The power then to penetrate into the heart was not inherent in the Law, but it was a benefit transferred to the Law from the Gospel. This is one thing. Then we know that this grace of God was rare and little known under the Law; but that under the Gospel the gifts of the Spirit have been more abundantly poured forth, and that God has dealt more bountifully with his Church. But still the main thing is, to consider what the Law of itself is, and what is peculiar to the Gospel, especially when a comparison is made between the Law and the Gospel. For when this comparison ceases, this cannot be properly applied to the Law; but with regard to the Gospel it is said, that the Law is that of the letter, as it is called elsewhere, (Romans 7:6) and this also is the reason why Paul calls it the letter in 2 Corinthians 3:6,

“the letter killeth,”

etc. By “letter” he means not what Origen foolishly explained, for he perverted that passage as he did almost the whole Scripture: Paul does not mean there the simple and plain sense of the Law; for he calls it the letter for another reason, because it only sets before the eyes of men what is right, and sounds it also in their ears. And the word letter refers to what is written, as though he had said, The Law was written on stones, and was therefore a letter. But the Gospel — what is it? It is spirit, that is, God not only addresses his word to the ears of men and sets it before their eyes, but he also inwardly teaches their hearts and minds. This is then the solution of the question: the Prophet speaks of the Law in itself, as apart from the Gospel, for the Law then is dead and destitute of the Spirit of regeneration.

He afterwards says, I will put my Law in their inward parts By these words he confirms what we have said, that the newness, which he before mentioned, was not so as to the substance, but as to the form only: for God does not say here, “I will give you another Law,” but I will write my Law, that is, the same Law, which had formerly been delivered to the Fathers. He then does not promise anything different as to the essence of the doctrine, but he makes the difference to be in the form only. But he states the same thing in two ways, and says, that he would put his law in their inward parts, and that he would write it in their hearts ⁵⁴⁵⁴     All the nouns in Hebrew are of the singular number, — “law, inward part, heart,” and also “iniquity and sin;” and so are they in the Vulg., except the second, which is rendered “bowels;” but in the other versions and the Targ., they are mostly pluralized. The words as quoted in Hebrews are not exactly according to any of the versions, but for the most part according to that of the Sept.
   There is in many copies a ו before נתתי, “I have put,” by which it is turned into a future, “I will even put.” This seems to be the true reading, —
   I will even put my law in their inmost part,
And on their heart will I write it.
   It is the same as if it was said, “I will put my law in the inmost part of each of them:” the persons are individualized, in order to shew that the act extends to every one alike. — Ed. We indeed know how difficult it is that man should be so formed to obedience that his whole life may be in unison with the Law of God, for all the lusts of the flesh are so many enemies, as Paul says, who fight against God. (Romans 8:7) As then all our affections and lusts thus carry on war with God, it is in a manner a renovation of the world when men suffer themselves to be ruled by God. And we know what Scripture says, that we cannot be the disciples of Christ, except we renounce ourselves and the world, and deny our own selves. (Matthew 6:24; Luke 14:26, 27) This is the reason why the Prophet was not satisfied with one statement, but said, I will put my Law in their inward parts, I will write it in their hearts.

We may further learn from this passage, how foolish the Papists are in their conceit about free-will. They indeed allow that without the help of God’s grace we are not capable of fulfilling the Law, and thus they concede something to the aid of grace and of the Spirit: but still they not only imagine a co-operation as to free-will, but ascribe to it the main work. Now the Prophet here testifies that it is the peculiar work of God to write his Law in our hearts. Since God then declares that this favor is justly his, and claims to himself the glory of it, how great must be the arrogance of men to appropriate this to themselves? To write the Law in the heart imports nothing less than so to form it, that the Law should rule there, and that there should be no feeling of the heart, not conformable and not consenting to its doctrine. It is hence then sufficiently clear, that no one can be turned so as to obey the Law, until he be regenerated by the Spirit of God; nay, that there is no inclination in man to act rightly, except God prepares his heart by his grace; in a word, that the doctrine of the letter is always dead, until God vivifies it by his Spirit.

He adds, And I will be to them a God, and they shall be to me a people Here God comprehends generally the substance of his covenant; for what is the design of the Law, except that the people should call upon him, and that he should also exercise a care over his people? For whenever God declares that he will be our God, he offers to us his paternal layout, and declares that our salvation is become the object of his care; he gives to us a free access to himself, bids us to recumb on his grace, and, in short, this promise contains in itself everything needful for our salvation. The case is now also at this day the same under the Gospel; for as we are aliens from the kingdom of heaven, he reconciles us by it to himself, and testifies that he will be our God. On this depends what follows, And they shall be my people; for the one cannot be separated from the other. By these words then the Prophet briefly intimates, that the main object of God’s covenant is, that he should become our Father, from whom we are to seek and expect salvation, and that we should also become his people. Of these things there is more to be said again; but I have explained the reason why I now so quickly pass over things worthy of a longer explanation. He adds, —