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,
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.)
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.
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.
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,
Then he says,
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.
What follows confirms the opinion, that the passage is to be explained of the two kingdoms,
Then is added, what is of the same meaning,
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 --
1 The literal rendering of this verse I conceive to be the following,-
16.And it shall be, that ye shall multiply And be fruitful in the land. In those days, saith Jehovah, they shall no more say,- " The Ark of the Covenant of Jehovah;" And it shall not come to their mind, Nor shall they mention it, nor visit it; And not made shall it be any more.
The two first lines seem connected with the former verse. There is a gradation in the three last lines,-It shall not be thought of, much less mentioned or named, as given by the Septuagint,-still less be visited,-and much less still, be made. This gradation is destroyed by Blayney by rendering the first line,
Nor shall it be the delight of their heart;
literally it is, "And it shall not ascend on the heart." The "heart" means often in Hebrew the mind; and "to come to mind" is the idea; it would not be thought of. The phrase occurs in this book in two other places, Jeremiah 7:31; Jeremiah 44:21; and, not to think, or, not to come to mind, is the most suitable meaning, as it is given in our version. The purpose of this kind of gradation is to render the thing more certain and indisputable, so that there might be no room for doubt.-Ed.
2 This seems to be the best rendering. Blayney leaves out the word "Jerusalem;" but for no sufficient reason. The whole verse is as follows:-
In that day call shall they Jerusalem, " The throne of Jehovah;" And gathered into it shall be all the nations, For the name of Jehovah, even to Jerusalem; And they shall no more walk after the resolutions of their wicked heart.-- Ed.
3 "Evil" is connected with "hardness;" but it belongs properly to "their heart." The word rendered "hardness" is
4 Calvin uses the verb "venient, "shall come, twice: but the first verb is to walk, and expresses the associating of Judah with Israel, or their union. The words are,-
In those days walk will the house of Judah with the house of Israel, And come shall they together from the land of the north, To the land which I made their fathers to inherit.
They would be first united, and then advance together to their own land.-Ed.
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