---
title: "Commentary on Jeremiah and Lamentations, Volume 1"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 28 of 89
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/28/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 1, section 28. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/28/"
---

# Commentary on Jeremiah and Lamentations, Volume 1

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 1 of 5.

## 28. Jeremiah 3:17-18

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/28/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/28/#p-N

[¶0] Jeremiah 3:17-18 17. At that time they shall call Jerusalem the throne of the LORD; and all the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imagination of their evil heart. 17. Tempore illo vocabunt Jerusalem solium Jehovae, et congregabuntur ad eam omnes gentes ad nomen Jehovae, Jerusalem dico; et non ambulabunt posthac (vel, amplius) post duriciem (alii vertunt, obstinationem; est etiam interdum cogitatio, שררות, post duriciem) cordis sui malam. 18. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers. 18. In diebus illis venient domus Jehudah cum domo Israel, venient simul e terra aquilonis ad terram, quam dedi in haereditatem patribus vestris (vel, quam dedi possidendam jure haereditario patribus vestris.)

[¶1] We now understand more clearly what I have already said, — that the Prophet promises here that there would be concord between the ten tribes and the kingdom of Judah, when both returned from exile; as though he had said, that their condition would be better than it ever had been; for the seed of Abraham had been torn as it were asunder; and the people whom God intended that they should continue in a holy union had become divided in the most shameful manner. We indeed know that there had been inveterate hatred between the Jews and the Israelites. As then there had been such disgraceful division for a long time between the children of Abraham, the Prophet now shews what would be the fruit of exile; for after having been for a time chastised by the Lord, they would return to their own country, not to entertain the same emulation as had existed, but to unite together in calling on God, in order that the Jews might be as brethren to the Israelites, and the Israelites might cultivate mutual concord with the tribe of Judah.

### Prayer Lecture 12

### Prayer

[¶4] Grant, Almighty God, that as thou at this day mercifully sparest us, when yet in various ways we provoke thy displeasure, — O grant, that we may not harden ourselves against thy chastisements, but that thy forbearance may lead us to repentance, and that also thy scourges may do us good, and that we may so truly turn to thee, that our whole life may testify that we are in our hearts changed; and may we also stimulate one another, that we may unite together in rendering obedience to thy word, and each of us strive to glorify thy name, through Christ Jesus our Lord. — Amen.

### Lecture thirteenth

[¶6] WE began yesterday to explain what the Prophet means, when he says, that there would be no more a remembrance of the Ark of the Covenant after the return of the Israelites into their country and their increase in it, even because there would be no discord among them as there had been before they were led into exile. For the ten tribes, we know, worshipped God after their own manner, as they had departed from the pure and simple teaching of the law. The Prophet then means, that they would all be the worshippers of the only true God, and that there would be among them such an unity of faith, that the Jew would not call God his God only, and that an Israelite would not desire for himself another God. Hence he adds, It shall not ascend on the heart; that is, such a thought shall no more come into their minds; and they shall not remember it; that is, no monuments of their ancient disunion shall exist any more among them; and they shall not visit it, which means, they shall no more come stealthily into Jerusalem who may wish to offer sacrifices to God; and in short, he says, No such thing shall be done

[¶7] Then he says, At that time called shall be Jerusalem the throne of Jehovah The Prophet may appear inconsistent with himself by saying that Jerusalem would be the throne of God, and yet that the Jews would make no mention of the Ark of the Covenant: but the two clauses wholly agree, for he means that Jerusalem would be the seat and habitation of the eternal God, without any dispute being raised among them. The Israelites before their exile boasted that they retained the worship of the true God, and so magnificent was the display, and so great the pomp, that Jerusalem was quite obscure as to any external splendor. But the Prophet says that this distinction would no longer exist, and that the Israelites would no more contend with the Jews, for all would allow Jerusalem to be the sanctuary of God; as though he had said, “Pure religion shall flourish among them all without exception, such as had not done before.” And this passage he more clearly confirms by the words which follow: —

[¶8] Assemble into it shall all nations to the name of Jehovah; or, on account of the name of Jehovah (ל, lamed, is here instead of a causal particle) shall all nations assemble at Jerusalem. We see that there is nothing doubtful in these words, for the Prophet distinctly declares, that the worship of God, such as the Law required, would attain such esteem, that all nations would be ready to embrace whatever would be taught by the Jews. But by all nations we are to understand strictly the ten tribes, as they are called many nations in several places. If any one prefers to extend the meaning, let him enjoy his own opinion.

[¶9] As I have said yesterday, the Jews think that the time of the Messiah is described here, because what Jeremiah promises has never been fulfilled; for there was no assembling of nations when the Jews returned from exile to their own country, as the Jews alone returned at that time. Hence they conclude that this passage can be explained in no other way than by referring it to the kingdom of Messiah; which, indeed, I confess to be true. But as that return and restoration of the people was a prelude of Christ’s kingdom, the prophets ever begin at that time whenever they prophesy of the Church being renewed. It is indeed true, that the restoration of the whole world was to be looked for through the coming of Christ; yet God began to restore his Church, when he stretched forth his hand to the Jews, and when they built the city and the temple; which was necessary to be done before Christ came forth. But as to this passage, whether by nations we understand the ten tribes, or both kingdoms, or all nations indiscriminately, the meaning of the Prophet is equally clear, which is this, — that the Church would become larger than before, when God restored the people, and that God would then cause true religion to flourish, unaccompanied with envy and strife.

[¶10] What follows confirms the opinion, that the passage is to be explained of the two kingdoms, Walk, he says, shall they no more after the evil hardness of their own heart It was not usual to speak thus of heathen nations, who had ever been strangers to the teaching of the Law. As this, then, can only be specifically applied to the Jews and Israelites, that explanation is the most to be approved, which makes all nations to mean the ten tribes, or the whole people.

[¶11] Then is added, what is of the same meaning, In those days shall come the house of Judah with the house of Israel It hence appears, that the Prophet speaks of the posterity of Abraham and not of other nations; for he adds this verse as explanatory. It might, indeed, have been asked, “What does this mean, All nations shall come?” To this he answers, “The house of Israel shall unite with the house of Judah;” that is, there shall be no more hatred between these two nations, for they shall acknowledge one another as brethren, and know that they have arisen from the same source, and that they ought to be one people. In short, the Prophet explains in this verse what he had said before. And we ought especially to notice what he adds, Come shall they together from the land of the north into the land which I have given to be possessed by their fathers The Jews had not yet gone into exile; the Prophet said this to them while they were quiet, as it were, in their own nest at Jerusalem, and in the country around; nor could he convince them of what they afterwards found to be true to their great loss, — that an exile was nigh them, like that which they then saw had happened to their brethren, the Israelites. But yet the Prophet spoke of them, as though they had been exiled and dwelt like the Israelites in the north country; Come together , he says, shall they from the land of the north

[¶12] They might have objected and said, “We are as yet enjoying our own inheritance, and no one can drive us hence, for it cannot be that God shall be deprived of his own temple, as he has chosen for himself a perpetual habitation among us.” Such words were no doubt clamorously spoken by them. But the Prophet here repels their vain confidence, and says, that their only hope of deliverance was in looking forward to the restoration which the Lord would grant them after they had been for a time banished from their country. Now the Prophet here sets forth to them the benefit which would arise from exile, in order that they might bear with more submission the punishment they were to endure: for they might have a hundred times despaired, had they no hope that this exile would be only for a time, and that they would again be gathered together with their brethren the Israelites. It now follows —

### Jeremiah 3:19

[¶14] Jeremiah 3:19 19. But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me. 19. Et ego dixi, Quomodo ponam to in filios, et dabo tibi terram desiderii (hoc est, desiderabilem,) haereditatem cupiditatis (hoc est, quae concupiscitur,) exercitus gentium? Et dixi, Pater mi, clamabis ad me, et a me non recedes (de post me, ad verbtum, מאחרי.)

[¶15] It is not my purpose to mention all the expositions of this verse; but it is enough to shew what seems to be the meaning of the Prophet. Whenever I touch on opinions which I disapprove, this I feel constrained to do, because when they present the appearance of truth, readers may be deceived by them: but when the truth itself is sufficiently conspicuous, I am not disposed to spend labor in refuting the opinions of others.

[¶16] What, then, the words of the Prophet mean is this, — God here asks, How was it possible that the race of Abraham could again be propagated since it was nearly dead? The answer is, It shall be, when thou wilt call me Father, and turn not away from me The question was asked, that the Jews might feel as though their condition was past remedy. And doubtless, since they had so greatly and so obstinately provoked God by their wickedness, they might have seemed to have become wholly lost. God then assumes here the character of one filled with astonishment, as though he had said, “Ye are, indeed, in a state of despair, there is no hope of your salvation; but yet, as it is my purpose again to restore you, I wish now to find out a way, by which your race may again be propagated.” How, then, is this to be done? He shews that the only thing required was, to call him Father, not with the mouth, but really with the heart.

[¶17] We now, then, perceive the meaning of the Prophet: for he humbles the Israelites by thus ascribing astonishment to God, as though it was a thing very difficult to be done; but at the same time he gives them hope, because salvation was prepared for them, provided they called on God with a sincere heart, and acknowledged him as their Father, and that perseveringly, without ever turning aside from him. In short, God intimates that the Israelites were like dead men, and that their salvation was hopeless, without a resurrection, he yet promises them salvation on this condition, — that they called on him and did this, not with a double heart, nor by a sudden impulse, such as soon vanishes away; for he says, Thou shalt not turn aside from me; that is, “Be always obedient to me, and I will prove that I shall not be called in vain a Father by you.” It follows —

### Jeremiah 3:20

[¶19] Jeremiah 3:20 20. Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with me, O house of Israel, saith the LORD. 20. Certe (subaudienda est particula sicut) perfideagit mulier a socio suo (hoc est, perfide agit cum marito, ubi ab ipso discedit, vel, se alienat,) sic perfide egistis in me, domus Israel, inquit Jehovah.

[¶20] He confirms the first clause of the preceding verse: for he had said that it could hardly be that the Jews would recover what they had lost, and be formed again a new people; and he shews the reason, — because they were like an adulteress, as he had before stated. But he did not yet wish to take away every hope; only he insists on this, that they were seriously to consider their sins, in order that they might become displeased with themsalves, and flee to God’s mercy for refuge. Nor did he do this so much for their sake, as for the sake of the people among whom he dwelt. For he had respect, as it has been often stated, especially to the Jews, who had become so hardened in their vices as not to think that this example, by which God intended to terrify them, so as to bend their hard hearts to repentance, belonged to them. Hence it was for this reason that God so severely reproved Israel; for he had said before, that the Jews were still worse. He afterwards subjoins —