4 In those days, and in that time, says Yahweh, the children of Israel shall come, they and the children of Judah together; they shall go on their way weeping, and shall seek Yahweh their God.
*Minor differences ignored. Grouped by changes, with first version listed as example.
The Prophet now explains more clearly the purpose of God, that in punishing so severely the Chaldeans, his object was to provide for the safety of his Church. For had Jeremiah spoken only of vengeance, the Jews might have still raised an objection and said, "It will not profit us at all, that God should be a severe judge towards our enemies, if we are to remain under their tyranny." Then the Prophet shews that the destruction of Babylon would be connected with the deliverance of the chosen people; and thus he points out, as it were by the finger, the reason why Babylon was to be destroyed, even for the sake of the chosen people, so that the miserable exiles may take courage, and not doubt but that God would at length be propitious, as Jeremiah had testified to them, having, as we have seen, prefixed the term of seventy years. He was derided by the Jews, who had so habituated themselves to hardness of heart, that they counted as nothing, or at least regarded as fables, all the reproofs and threatenings of God, and also gave heed, as we have seen, to the flatteries of the false prophets. Jeremiah now promises that God would be their liberator after the time of exile had passed, of which he had spoken. Thus we perceive the design of this passage, in which the Prophet, after having referred to the destruction of Babylon, makes a sudden transition, and refers to God's mercy, which he would show to the Jews after they had suffered a just punishment: In those days, he says, and at that time -- he adds the appointed time, that the Jews might not doubt but that the Chaldeans would be subdued, because God had appointed them to destruction. He says, Come shall the children of Israel, they and the children of Judah together; and he says this, that they might still suspend their desires. He commends here the greatness of God's favor, because the condition of the Church would be better after the exile than it was before. The ten tribes, as we know, had separated from the kingdom of Judah; and that separation was as it were the tearing asunder of the body. For God had adopted the seed of Abraham for this end, that they might be one body under one head; but they willfully made a defection, so that both kingdoms became mutilated. The kingdom of Israel became indeed accursed, for it had separated from the family of David, and this separation was in a manner an impious denial of God. As then the children of Israel had alienated themselves from the Church, and the kingdom of the ten tribes had become spurious, their condition was doubtless miserable (though the Jews as well as the Israelites were alike inebriated with their own lusts). But what does our Prophet now say? They shall return together, the children of Israel and the children of Judah; that is, God will not only gather the dispersed, but will also apply such a remedy, that there will no more be any separation; but that on the contrary a brotherly concord will prevail between the ten tribes and the tribe of Judah, when God shall restore them again to himself. We now then perceive what the Prophet had in view: there is, indeed, here an implied comparison between their former state and that which they could yet hardly hope for, after their return from exile; for there is nothing better than brotherly concord, as it is said in the Psalms, "How good and how pleasant it is for brethren to dwell together in unity." (Psalm 133:1) For the kingdom and the priesthood, the pledges, as it were, of the people's safety, could not stand together, without the union of the Israelites with the Jews. But they had been long alienated from one another, so that the chief favor of God had been extinguished by this separation. The Prophet says now, that they would come together. And he adds, Going and weeping they shall come This may seem contrary to what is said in the Psalms, "Going they shall go, and weep as those who sow; but coming they shall come with joy, carrying their handfuls." (Psalm 126:6) The Prophet says here, that they shall come with tears. How can these two things be consistent? even because weeping may be taken for that which flows from joy or from admiration; for we know that tears gush out not only through sorrow, but also through rejoicing; and further, when anything unexpected happens, tears will flow from our eyes. We can then take the Prophet's words in this sense, that they would come weeping, because they would then find God merciful to them. But it is better to regard sorrow as simply meant; and the two things may be thus reconciled, -- that the Jews would come with joy, and also with sorrow, not only because the memory of their exile could not be immediately obliterated from their minds, but because it behooved them to remember their sins: they saw the Temple overthrown, the land wasted -- sights sufficient to draw tears a hundred times from the hardest. On one side there were reasons for joy; and on the other, reasons for tears. We know that there were tears shed; for the Prophet Haggai expressly tells us, that the old men, who had seen the former Temple, were much cast down, because there was then no such glory as they had seen. (Haggai 2.) However this may have been, the Prophet means, that though the return would not be without many troubles, yet the Jews would come; coming, he says, they shall come, that is, going they shall go, and weep, as it is said in the Psalms, that they would come through desert and dry places. (Psalm 84:6.) The meaning then is, that though the journey would be hard and laborious, yet the Jews would return with alacrity into their own country, so that no labors would so fatigue them as to make them to desist from their course. He subjoins the main thing, that they would come to seek their God Their change of place would have been useless, had they not come animated with the desire of worshipping God; for the worship had ceased during the time of exile, as it is said again in another Psalm, "How shall we sing songs to our God in a foreign land?" (Psalm 137:4) Then the Prophet here reminds them, that God's favor would be real and complete, because the Jews would not only return to their own country, so as to possess it, but that they would also set up the worship of God, and dwell as it were under his protection. It follows --
The fall of Babylon is to be immediately followed by the return of the exiles homewards, in tearful procession, because they go as penitents; and yet with joy, because their faces are toward Zion. The cessation moreover of the schism between Israel and Judah is one of the signs of the times of the Messiah Isaiah 11:12-13, and symbolically represents the gathering together of the warring empires of the world under the peaceful scepter of the Church's King.
Going and weeping: they shall go - Omit the colon; i. e., "they go ever onward weeping."
In those days, and in that time - In the times in which Babylon shall be opposed by the Medes and Persians, both Israel and Judah, seeing the commencement of the fulfilling of the prophecies, shall begin to seek the Lord with much prayer, and broken and contrite hearts. When the decree of Cyrus comes, they shall be ready to set off for their own country, deploring their offenses, yet rejoicing in the mercy of God which has given them this reviving in their bondage.
In those days, and in that time, saith the LORD, the children of Israel shall (d) come, they and the children of Judah together, going and (e) weeping: they shall go, and seek the LORD their God.
(d) When Cyrus will take Babel.
(e) Read (Jeremiah 31:9).
In those days, and at that time, saith the Lord,.... When Babylon shall be taken and destroyed, then what follows shall be accomplished; which, as it respects the conversion of the Jews, shows that this prophecy is not to be restrained to literal Babylon:
the children of Israel shall come, they and the children of Judah together: upon the taking of Babylon, in a literal sense, by Cyrus, the children of Israel, or the ten tribes, carried away by the Assyrians, did not return; only the children of Judah, or the tribes of Judah and Benjamin, with the Levites, and a few of the other tribes, that might be mixed among them: but when mystical Babylon is fallen, then the whole body of the Jews will be converted, and return to their own land, Israel and Judah; which is foretold in other prophecies, as here, which speak of their general conversion; see Jeremiah 30:3, Hosea 1:11;
going and weeping; which is another circumstance, which shows that this does not respect the return of the Jews from the Babylonish captivity; for that was attended with joy, and not with tears; see Psalm 126:1; unless it is to be understood of weeping for joy, and of tears of joy, as Kimchi interprets it; but it is better to understand it of that godly sorrow and mourning for sin, which will appear in the Jews at the time of their conversion; particularly for their fathers' ill treatment of the Messiah, their unbelief and rejection of him, and their continued obstinacy and perverseness, and other sins; see Jeremiah 31:9;
they shall go and seem the Lord their God; even David their King, the true Messiah, who is Lord and God; to him they shall seek for peace, pardon, righteousness, and eternal life; and acknowledge him to be the Messiah, their Lord, and their God; embrace his Gospel, and submit to his ordinances; see Jeremiah 30:9. The Targum is,
"when they were carried captive, they went weeping; but when they return from the land of their captivity, they shall seek the worship of the Lord their God.''
Fulfilled only in part when some few of the ten tribes of "Israel" joined Judah in a "covenant" with God, at the restoration of Judah to its land (Nehemiah 9:38; Nehemiah 10:29). The full event is yet to come (Jeremiah 31:9; Hosea 1:11; Zac 12:10).
weeping--with joy at their restoration beyond all hope; and with sorrow at the remembrance of their sins and sufferings (Ezra 3:12-13; Psalm 126:5-6).
seek . . . Lord-- (Hosea 3:5).
In those days - In the days wherein God shall begin to execute judgment upon Babylon, (which was in the time of Cyrus) the children of Judah shall come out of captivity, and some of the children of Israel hearing that their brethren were gone out of Babylon, shall go up also from the several places into which they were disposed by the Assyrians: weeping for their sins, or for joy that God should shew them such mercy.
*More commentary available at chapter level.