Commentary on Jeremiah Volume 1 John Calvin
JOHN CALVIN
highest degree of mad audacity. The meaning is, --- that God had tried all means to restore the Jews to a sound mind, but that they were wholly irreclaimable; for he had called them not only once, but often; and he had also endued his prophets with power to labor strenuously in the discharge of their office: he had not only shewed by them what was useful and necessary, but he had cried, that is, had employed greater vehemence, in order to correct their tardiness. Since then God, in using all these means, could effect nothing, what remained for them was miserably to perish, as they willfully sought their own destruction.
Therefore, he says, I will do to this house, which is called by my name, etc. He anticipates, no doubt, all objections, as though he had said, ``I know what you will say, --- that this place is sacred to God, that his name is invoked here, and that sacrifices are here offered: all these things, he says, are alleged to no purpose, for in Shiloh also was his name invoked, and he dwelt there. Though then ye foolishly trust in this place, it shall not yet escape that judgment which happened to the former place.'' He adds, which I gave to you and to your fathers Be it so; for this is to be considered as a concession; and at the same time objections are anticipated, in order that the Jews might understand that it availed them nothing, that God had chosen to build his sanctuary on Mount Sion; for the object was to promote religion.
But as the place was converted to a wholly different purpose, and as God's name was there shamefully profaned, he says, ``Though I gave this place to you and your fathers, yet nothing better shall be its fate than the fate of Shiloh.'' 198 It follows ---
Jeremiah 7:15
15. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.
15. Et projiciam vos a facie mea, sicuti projeci omnes fratres vestros, totum semen
Ephraim.
He concludes the former verse. The Prophet had indeed sufficiently explained himself; but this confirmation was necessary for a people so refractory. He then alleges nothing new, but only shews that there would be no defense to his own people against God's vengeance any more than to the Israelites: and hence he now calls them their brethren, as he had previously said that they were his people; for the state of the ten tribes was the same, until it had pleased God to remove the Ark of the Covenant to Mount Sion, that he might have his throne in the tribe of Judah. All the children of Abraham were indeed equal; but the Israelites were superior in number and in power. And he says, the whole seed. This is significantly added; for the Jews had with them only the half of the tribe of Manasse. The ten tribes had perished; in nothing could they exalt themselves; and they were in this respect inferior, because
198The literal rendering of the two verses is as follows:- 13. And now, as ye have done all these doings, saith Jehovah, And as I have spoken to you, rising early and speaking, And ye have not hearkened, And I have called you, and ye have not answered; 14. I will also do to the house, On which my name is called, In which ye trust, and to the place, Which I gave to you and to your fathers, According to what I did to Shiloh: "The house" was the Temple, "the place" was the city: both are threatened with destruction. Then he says in the next verse, "And I will cast you from my presence." The Temple and the city were to be destroyed like Shiloh; and they ("you") were to be dealt with as their brethren, the ten tribes, who had been driven into exile. — Ed.