Jeremiah 31:6

The Prophet here amplifies the kindness of God, because he would not only restore the tribe of Judah, but also the ten tribes, who had previously been led into exile. He then promises here a full and complete restoration of the Church. The Prophets do not always speak in the same manner of the liberation of the people; sometimes they confine what they say to the tribe of Judah, as though the rest were in a hopeless state, but often they extend their prophecies to the whole body of the people. So in this place Jeremiah includes, together with the tribe of Judah, the ten tribes, and the half tribe of Benjamin, for some of the tribe of Benjamin had remained and had never revolted from the family of David. But they usually call the kingdom of Israel the ten tribes, and denote the kingdom of Judah by the name of that one tribe: thus the tribe of Benjamin, divided into two parts, is not mentioned.

The meaning, then, of the Prophet is, that when God redeemed his people, not only Judah would return, but also the Israelites, of whom there was hardly a hope, because they had been in exile for a long time; and as they had rejected the pure and legitimate worship of God, they might have been thought to have been excluded from the Church, for by their own perfidy they had shut out themselves, so that they were unworthy of so honorable a distinction. So the Prophet here declares that God’s favor would surpass the wickedness and perverseness of the people of Israel.

Hence he says that the day would come in which watch-men would cry on the mountain of Ephraim, etc. By Ephraim, as it is well known, are often to be understood the ten tribes, and that on account of Jeroboam, who first reigned over them. But we ought ever to remember, that under one tribe, in this case, are included all the ten tribes. When, therefore, the Prophet speaks of watchmen on Mount Ephraim, he means all the watchmen, placed on their watchtowers, through the whole kingdom of Israel. But the contrast ought to be noticed, for Jeroboam had closed up every passage by which the Israelites might ascend to Jerusalem; for he feared lest they should there hear of God’s covenant which he had made with David and his posterity. He was in at ease with himself, because he had obtained the kingdom by sinister means. God had, indeed, by his Prophet commanded him to be anointed a king; but it does not hence follow, that as to himself he had obtained the kingdom justly. It is true that God intended to punish Rehoboam and also the people; but he who had been the author of the revolt was perfidious in seeking to establish a kingdom for his posterity; he forbade any one to ascend to Jerusalem, and therefore he built altars in Dan and Bethel. (1 Kings 12:29) On this account the Prophet Hosea complains that they besieged the ways like thieves, and that many who ascended to Jerusalem to offer sacrifices to God were slain; and some were plundered and sent home. (Hosea 6:9) The contrast then is worthy of being noticed, when the Prophet says,

“Yet cry shall watchmen on Mount Ephraim, Arise, let us ascend to Zion to our God.”

For though in appearance they forsook only the posterity of David, they yet at the same time renounced the true and pure worship of God; and the religion which they followed under Jeroboam was spurious; for they ought to have offered sacrifices to God only in one place, for it is often found in the Law,

“Thou shalt come to the place which the Lord thy God shall choose.” (Deuteronomy 12:26)

But they having despised the place which God had appointed for himself, built altars elsewhere. Then their worship was nothing but superstition; and though they multiplied sacrifices, they did nothing but provoke God’s wrath; for it is not lawful for us to devise anything beyond what is prescribed in the Law.

The Prophet therefore says, Cry shall watchmen, Arise, let us ascend into Zion; that is, there will not be such a division among the people as there was formerly. For a few only worshipped God in the Temple which had beell built by his command, and the rest gave themselves up to numberless superstitions; but now they shall again unite in one body. In short, Jeremiah here teaches us, that all the children of Abraham would return to a fraternal agreement, and that there would be a bond between them, a unity of faith, for they would together unite in offering sacrifices, and no one would invent a god for himself. (25)

Now this passage is especially useful; for we may hence learn what is the right state of the Church; it is when all agree in one faith. But we must, at the same time, see what is the foundation of this faith. The Papists indeed boast of this union, but yet they pass by what ought to hold the first place, that is, that all must have regard to the only true God, according to what they are taught by his word. Hence the Prophet here mentions Mount Sion, which had been chosen by God, that he might shew that no unity pleases God, unless men obey his word from the least to the greatest, and not follow their own imaginations, but embrace what he teaches and prescribes in his Law. This is the import of this passage. The Israelites shall then call him their God, from whom they had before wickedly departed. It follows —

“Plant, O ye planters, and eat the fruit;

6.For come is the day: Call ye, O watchmen, on mount Ephraim, ‘Arise, and let us go into Sion, to Jehovah our God;’

7.For thus has Jehovah said, Shout ye, ‘To Jacob there is joy,’ And cry it aloud amont the chief of the nations; Publish, exultingly proclaim, and say, ‘Saved hath Jehovah thy people, The remnant of Israel.’”

The passage is a sort of an episode. What follows seems well connected with the former part of the 5th verse (Jeremiah 31:5).

“Eat the fruit,” is the meaning, and not the literal version, which can hardly be given: it is so rendered by Blayney. “Call ye,” or, proclaim, or, give the invitation. The news was to be made known “among the chief of the nations,” as it is evident from the 10th verse (Jeremiah 31:10). “Saved,” etc., so the Sept. and the Targum, and more consistent with the context than “save;” but both have “his,” i.e., God’s, instead of “thy people,” i.e., Jacob’s. The verb הללו means not only to praise, but also to boast, to exult, and here evidently to proclaim with exultation or triumph. It is rendered here “sing ye,” by the Vulg. and Syr.

It is worthy of notice, that in this episode the particulars, mentioned in the 4th verse (Jeremiah 31:4), and the beginning of the 5th, are referred to in their reversed order. — Ed.