Verse-by-Verse Bible Commentary
Jeremiah 3:18

Clarke's Commentary

Verse Jeremiah 3:18. The house of Judah shall walk with the house of Israel — That is, in those days in which the Jews shall be brought in with the fulness of the Gentiles.

Out of the land of the north — From Chaldea. This prophecy has two aspects: one refers to the return from the Babylonish captivity; the other, to the glorious days of Christianity. But the words may refer to that gathering together of the Jews, not only from Chaldea, but from the countries of their dispersion over the face of the whole earth, and uniting them in the Christian Church.

Bridgeway Bible Commentary

Need for true repentance (3:6-18)

King Josiah had tried to reform Judah, but because people had not changed inwardly, the reformation affected only the external forms of religion. Looking from God’s viewpoint, Jeremiah calls the people’s so-called repentance a pretence (see v. 10). Judah had seen her sister nation Israel divorced from God and sent into captivity because of her spiritual adultery, but Israel’s experience taught her nothing. She is now doing what Israel did. In accepting Josiah’s reforms she pretends to be returning to God, but she is not sincere (6-10).
Judah’s spiritual adultery is more blameworthy than Israel’s, because she ignored the warning God gave her through the divine judgment poured out on Israel (11). Jeremiah promises the northerners that if they acknowledge their unfaithfulness and turn from it, God will bring them from captivity back to their own land (12-14). He will give them new leaders, who will lead the people in his ways (15). There will be no need for the ark of the covenant as symbol of God’s presence, because God himself will dwell among them. He will rule over a united and obedient people (16-18).

Coffman's Commentaries on the Bible

"Return, O backsliding children, saith Jehovah; for I am a husband unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion. And I will give you shepherds according to my heart, who shall feed you with knowledge and understanding. And it shall come to pass when ye are multiplied and increased in the land, in those days, saith Jehovah, they shall say no more, The ark of the covenant of Jehovah; neither shall it come to mind; neither shall they remember it; neither shall they miss it; neither shall it be made any more. At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it; to the name of Jehovah, to Jerusalem: neither shall they walk any more after the stubbornness of their evil heart. 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 gave for an inheritance unto your fathers."

"One of a city, two of a family" Here surfaces again the doctrine of the "righteous remnant" of Israel as stressed throughout both Isaiah and Jeremiah. "Out of God's purifying judgment upon his apostate people shall come a few refined souls. They will be gathered and shall constitute the New Israel, blessed of God (Romans 11:5).Wycliffe Old Testament Commentary, p. 662.

"They shall say no more, The ark of the covenant" "This shows that the old economy was to be dissolved. The old covenant, of which the ark was a central feature, was to give way to another - a preview of 31:31-35."Charles Lee Feinberg in Ezekiel (Chicago: Moody Press), p. 402. Concurring in this view are the remarks of Cheyne: "In the Messianic period… the ark would no longer be thought of."The Pulpit Commentary, p. 51.

"In those days… at that time… in those days" All such expressions, including "in the last day," "in the latter times," etc., are indications that the times of the Messiah are intended. These, as Cook stated, "were a regular formula for the time of Christ's coming when all the nation's hopes would be fulfilled."Canon F. C. Cook, Jeremiah, p. 155.

"Jerusalem the throne of Jehovah" "Jehovah's throne shall not be the ark, but Jerusalem, i.e., the Christian Church (Revelation 21:2; Galatians 4:26)."Ibid. It might be readily admitted that neither Jeremiah nor the people who received his prophecy for the first time fully understood all that was involved in these promises; but even if they should have misunderstood, thinking that there would be some kind of a return to the literal land of Palestine, the message would nevertheless have been a very effective message for them.

"The Messianic reference in this chapter is the ruling one. The fulfillment of these promises is carried on during the lives of the apostles of Christ and is carried on throughout the whole history of the Church, and attains its completion in the final conversion of Israel."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 91.

Keil's expectation of the "final conversion of Israel," projected to take place at the end of the current dispensation, and considered by some to be a salient feature of the so-called Millennium is a view held by many scholars; but it is one which this writer has never accepted. That such a thing indeed may be possible we cannot deny; but we do deny that the Bible declares any such thing as an event that God has promised will occur.

Whether or not any such thing as a wholesale conversion of racial Israel will ever take place is left as an open and undecided question in both the Old Testament and the New Testament. In the Old Testament, it must be remembered that Jonah was not placated by the conversion of Nineveh, but that the sacred narrative rings down the curtain upon him still angry, still pouting, still unwilling to appreciate what God did.

In the New Testament, in the parable of the prodigal, it will be remembered that the narrative closes with the father, still pleading, still waiting, still inviting the elder brother to share in the feast, but with the elder brother still angry, still refusing to come in. Of course, both Jonah and the elder brother constitute divine presentations of the way it is with racial Israel to this very day; and we have observed nothing whatever that adds any more favorable details to the picture.

Some commentators think they find the old land promise to Abraham in this chapter and speak confidently of the time when racial Israel shall again be in Palestine with the Lord reigning on a throne in Jerusalem. We are absolutely certain that nothing of this kind is in the chapter or anywhere else in the Word of God. Yes indeed, Jerusalem is the throne of God, now, in the sense that "The word of the Lord went forth from Jerusalem" on the day of Pentecost. "When Christ came, the kingdom was indeed established in Zion, but not in material terms (John 18:36; Acts 1:6, etc.)."R. K. Harrison, Jeremiah in the Tyndale Old Testament Commentaries, p. 66. "The Jerusalem which is above, which is free, is our mother" (Galatians 4:26). It appears to us that if one searches for a certainty, it would surely appear in the fact that the very city that crucified God's only begotten Son should be the very last place on earth where God would establish his throne! On the Day of Pentecost, the apostle Peter revealed that the Old Testament promise of a Messianic successor to David's throne was a promise of the Resurrection of Christ! (Acts 2:31).

"Judah... and Israel... shall come together… to the land that I gave for an inheritance" ( Such an event as the union of the divided kingdom of Israel could never occur until there was a genuine repentance and return to the fold of God by both peoples. There having never been the slightest indication that anything like that ever happened, "The projected union must point to the Messianic age of grace, when Jew and Gentile alike will do honor before the enthroned Lord in Zion."Ibid., p. 67. That such a remark is indeed sound exegesis is proved by the words of the author of Hebrews regarding "where" Christians worship God:

"Ye are not come unto a mount that might be touched... but ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels, to the general assembly and church of the firstborn who are enrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the New Covenant" (Hebrews 12:18-24).

In passages like this, it is clear enough that words like mount Zion and Jerusalem, in the days of the New Covenant, are to be understood spiritually. "Mount Zion, the heavenly Jerusalem, is that holy hill upon which Christ reigns."Matthew Henry's Commentary, p. 421.

"Out of the land of the north" "This refers to the glorious days of Christianity and the ingathering of Jews from all the lands of their dispersion and the uniting of them with the Christian church."Adam Clarke's Commentary on the Bible (London: T. Mason and G. Lane, 1837), p. 254.

Robert Jamieson understood these verses to mean that, "The good land covenanted to Abraham is to be restored to his seed; but the question arises, How shall this be done?Jamieson, Fausset, and Brown's Commentary, p. 510. Many sincere people ask this same question; but the answer is simple enough. God has already fulfilled his holy promise to deliver Palestine to the posterity of Abraham; but when they became more evil than the pagan Canaanites they had replaced, God threw them out of Palestine for just reasons; and there is no record anywhere that God ever promised to establish an apostate and rebellious nation forever in Palestine, merely upon the basis that they had indeed once inherited it.

Subsequently to their loss of Palestine through their gross sins, there are many promises like the one in this chapter, in which God speaks of the "return" of his people and of his restoring them to "their land"; but all such promises have their fulfillment, not in the old racial Israel at all, which has never repented and is still God's enemy; but in the "righteous remnant" along with the Gentiles who constitute the New Israel of God, and who are "spiritually returned" to Jerusalem, not the old one, but "the heavenly Jerusalem."

Barnes' Notes on the Whole Bible

With - To (margin). The prophet has just described the return of the ten tribes Jeremiah 3:14, etc. Israel is represented as the first to repent, and Judah must go to her, in order that they may come together back to the holy land, divided no longer into Jews and Israelites, but merged into one people.

Out of the land of the north - The objection that the Jews were not carried like the Israelites into the northern provinces of Assyria Jeremiah 3:12, but into Babylonia, misinterprets the whole prophecy, the gist of which is that in case of Israel’s repentance, Judah must humbly seek her out, and be content henceforward to take the inferior place, as having been the more guilty (see Jeremiah 3:11).

Calvin's Commentary on the Bible

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 ⁽⁹¹⁾

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 —

(91) 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.

Smith's Bible Commentary

They say ( Jeremiah 3:1 ),

That is, in quoting the law and in speaking of the law, Deuteronomy.

If a man puts away his wife, and she goes from him, and becomes another man's wife, shall he return unto her again? shall not the land be greatly polluted? ( Jeremiah 3:1 )

Under the law if you divorce your wife and she married another man, then you could not marry her again. That was under the law of Deuteronomy, chapter 24, I think it is. Yet God said, even so,

you have played the harlot with many lovers; yet return again unto me, saith the LORD ( Jeremiah 3:1 ).

"I'll take you back." Oh, the patience of God. The love of God. It's just so amazing to me. "Though you've become a harlot and you've had many lovers, yet turn back to Me," saith the Lord. "Come on back."

Lift up your eyes unto the high places ( Jeremiah 3:2 ),

Just find a place that you haven't committed spiritual adultery.

In the ways hast thou sat for them, as the Arabian in the wilderness ( Jeremiah 3:2 );

That is, the robbers in the wilderness. You've just lurked and waited.

and thou hast polluted the land with your whoredoms and with your wickedness. Therefore [because of this] the showers [the rain] has been withheld, and there hath been no latter rain; and you had a whore's forehead, and you refused to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as evil as you could ( Jeremiah 3:2-5 ).

Now, that is the end of the first message that the Lord gave to Jeremiah. Verse Jeremiah 3:6 starts the second message that the Lord gave to Jeremiah concerning the backsliding of Judah.

The LORD said also unto me in the days of Josiah the king ( Jeremiah 3:6 ),

He introduces his second message with that phrase.

Hast thou seen that which backsliding Israel hath done? she is gone up upon every high mountain and under every green tree, and there hath played the harlot ( Jeremiah 3:6 ).

As I said, the places of worship were established on the high mountains and then in these groves. And the worship, of course, God speaks of it as playing the harlot. And most of the worship was involved with the goddess of fertility, and thus, they were fertility rites, and the worship of the gods involved sexual intercourse in various fertility rites and all.

And I said after she has done all these things, Turn unto me. But she returned not. And her treacherous sister Judah saw it ( Jeremiah 3:7 ).

Now you've seen what happened to Israel. You saw how that they went into idolatry, how that they worshipped all of these gods. And I called them to return to me but they didn't. And you saw them, treacherous sister Judah, down here. She saw what happened to Israel, her sister Israel.

And I saw, when for all of the causes whereby backsliding Israel committed adultery, I had put her away, and given her a bill of divorce; yet her treacherous sister Judah did not fear, but went out and played the harlot also ( Jeremiah 3:8 ).

In other words, they should have learned from what happened to the Northern Kingdom. They should have learned the lesson when the Northern Kingdom was carried away captive by Assyria. And they should have returned to God with a whole heart and completely, but they didn't learn from it. But they themselves persisted in the same kind of actions that brought the judgment of God upon the Northern Kingdom.

And it came to pass through the lightness of her whoredom, that she defiled the land, and committed adultery with stones and with stocks ( Jeremiah 3:9 ).

That is, with the little idols made of stone and of wood.

And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but only feignedly, saith the LORD ( Jeremiah 3:10 ).

It was only a surface revival that was going on. It wasn't really down deep affecting the heart of the nation. It was just something that was taking place on the surface. Somewhat like what is happening in the United States as churches are reporting increased attendance and Gallup poll is reporting fifty percent Christians, sixty percent born again in the United States. That's just a surface thing. It hasn't really affected the real life of the individual. There is a lack of real commitment to God and to Jesus Christ. People mouth the words. It's a popular movement. They're using born again for everything now. Shampoos or anything else, you know. It's a term that has been picked up and become popularized in the worldly jargon. But it is without meaning or significance in so many cases.

Let us examine ourselves. Is it meaningful with me? Have I really made a true commitment to God? Is my love divided? Do I love God partially? Am I committed partly? Or is there a total, full commitment of myself unto God and to Jesus Christ and the things of the Spirit? Or am I still desiring and lusting after the things of my flesh? And do I have a divided heart? Now God is calling us for a full commitment of ourselves to Him. God is calling us away from the idolatry, the things of the world, the love of the world and the things that are in the world. "Come ye apart from them and be ye separate, saith the Lord. Touch not the unclean thing. And I will be a Father unto you and you shall be my sons and daughters" ( 2 Corinthians 6:17-18 ).

So many are being enticed by the things of the world. They're being drawn and attracted by the excitement of the things of the world. But, "Love not the world, neither the things that are in the world. For he that hath the love of the world in his heart hath not the love of the Father" ( 1 John 2:15 ). And many of you are like treacherous Judah. Your love for God is only feigned; it is only a surface thing. It really isn't a full true commitment of your life to Him. You go through the motions. You say the words. But God is looking at your heart and He sees a heart that is divided. He sees a heart that is lusting after the world. And God knows your heart and it is breaking God's heart.

What iniquity, God said, have I done that you should turn from Me? I can remember that day when your commitment was so fervent. When you were singing praises unto Me all day long. When all you could think of was Me and you were in this beautiful harmony and communion with Me. What happened? Why is it that you've turned away and you're drawn after the things of the world? And God said, I'm calling to you. Listen. Wake up. Come back.

And the LORD said unto me, The backsliding Israel has justified herself more than treacherous Judah ( Jeremiah 3:11 ).

Now Judah is more to blame because she saw the example of Israel and what happened. And yet she did not turn.

Go and proclaim these words toward the north, and say, Return, backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep my anger for ever. Only acknowledge your iniquity ( Jeremiah 3:12-13 ),

That's all God asks you to do. Acknowledge your iniquity. "If we confess our sins, then He is faithful and just" ( 1 John 1:9 ). But if you cover, "Oh, it's all right. I am not too bad. I still love the Lord. I still do this and that." And you're justifying yourself, then God can't do anything with you. Acknowledge your iniquity and your transgressions against the Lord thy God. Acknowledge the things that you've done.

how that you've turned to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. Turn, O backsliding children, saith the LORD; for I am married to you: and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding ( Jeremiah 3:13-15 ).

God gave me this passage of scripture several years ago, and He said, "This is the kind of a pastor I want you to be. This is a pastor after God's heart. The pastor who will feed the people with knowledge and understanding of God. That's the pastor after God's heart." And I said, "Lord, I want to be a pastor after Your heart. To feed the people with the knowledge and the understanding of God." And God is speaking of this day that is coming when He gives them this kind of pastors.

And it shall come to pass, when you are multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more ( Jeremiah 3:16 ).

Talking about the glorious Kingdom Age. You won't be talking about the ark of the covenant because you'll have the new covenant--Jesus Christ dwelling with us. You'll not be thinking about the laws and the tables of stone and all that were in that ark, the covenant that God made with Israel. Whereas if you keep these laws I will be a God unto thee. That will be taken away, for Jesus said, "This blood is a new covenant in my blood which is shed for the remission of sins."

At that time they shall call Jerusalem the throne of the LORD ( Jeremiah 3:17 );

For Jesus is coming and He will reign over the earth from Jerusalem.

and all of the nations shall be gathered unto it, to the name of the LORD, to Jerusalem: neither shall they walk any more after the imaginations of their evil hearts. 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. 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. Surely as a wife treacherously departs from her husband, so have you dealt treacherously with me, O house of Israel, saith the LORD. A voice was heard upon the high places, weeping and supplications of the children of Israel: for they have perverted their way, and they have forgotten the LORD their God. Return, ye backsliding children, and I will heal your backslidings. Behold, we come unto thee; for thou art the LORD our God ( Jeremiah 3:17-22 ).

This is the response of the people in that day.

Truly in vain is salvation hoped for from the hills ( Jeremiah 3:23 ),

That is, those that are worshipping on the tops of the mountains.

and from the multitude of mountains: truly in the LORD our God is the salvation of Israel ( Jeremiah 3:23 ).

You won't find salvation in any of the cisterns that you may have hewed out. Salvation only lies through Jesus Christ.

For shame hath devoured the labor of our fathers from our youth; their flocks and their herds, their sons and their daughters. We lie down in our shame, and in our confusion we are covered: for we have sinned against the LORD our God, we and our fathers, from our youth even unto this day, and have not obeyed the voice of the LORD our God ( Jeremiah 3:24-25 ).

"

Dr. Constable's Expository Notes

The future repentance and return of all Israel 3:11-18

Dr. Constable's Expository Notes

Jews from both Israel and Judah would return to the Promised Land from their various places of captivity "in those days" (cf. Hosea 3:5; Micah 2:12). The Israelites had gone off to the north to Assyria, and the Judahites would go off to the north to Babylon, and they would return from that direction. The "north," here, represents wherever the Israelites had gone following the Lord’s disbursal of them. The ten tribes of Israel are not, and never were, "lost," but scattered, awaiting their repentance and regathering in faith to the land. Some of them returned to the Promised Land at the end of the Exile, but Titus scattered the Jews again-in all directions-when he destroyed Jerusalem in A.D. 70.

"Since there is no indication that the ten tribes ever repented, the projected union must point to the Messianic age of grace, when Jew and Gentile alike will do honour before the enthroned Lord in Zion." [Note: Ibid., p. 67. Cf. Zechariah 14:16-19.]

Gill's Exposition of the Whole Bible

In those days the house of Judah shall walk with the house of Israel,.... Which had its accomplishment when some of the ten tribes, scattered among the nations whither the Gospel came, as well as in the land of Judea, being converted under it, joined together in a Gospel church state, and walked together in all the commandments and ordinances of Christ: and it may also denote the agreement of all Christian confessors, as Judah signifies, and of all Israelites indeed, in worship, whether Jews or Gentiles; becoming through Christ members of one body, fellow heirs and partakers of the same grace, promises, and privileges; and which harmony will still be more manifest in the latter day, Isaiah 11:7:

and they shall come together out of the land of the north; out of these northern kingdoms of ours, and other parts of Europe, where they chiefly are; this will be when the fulness of the Gentiles is brought in, and the Jews are converted and joined to Christian churches: the allusion is to the return of the Jews from Babylon, which lay north of Judea:

to the land that I have given for an inheritance unto your fathers; for when the Jews are converted they shall return to their own land, which God gave for an inheritance to Abraham, Isaac, and Jacob, and to their seed after them.

Henry's Complete Commentary on the Bible

      12 Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger for ever.   13 Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD.   14 Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:   15 And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding.   16 And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the LORD, they shall say no more, The ark of the covenant of the LORD: neither shall it come to mind: neither shall they remember it; neither shall they visit it; neither shall that be done any more.   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.   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.   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.

      Here is a great deal of gospel in these verses, both that which was always gospel, God's readiness to pardon sin and to receive and entertain returning repenting sinners, and those blessings which were in a special manner reserved for gospel times, the forming and founding of the gospel church by bringing into it the children of God that were scattered abroad, the superseding of the ceremonial law, and the uniting of Jews and Gentiles, typified by the uniting of Israel and Judah in their return out of captivity. The prophet is directed to proclaim these words towards the north, for they are a call to backsliding Israel, the ten tribes that were carried captive into Assyria, which lay north from Jerusalem. That way he must look, to show that God had not forgotten them, though their brethren had, and to upbraid the men of Judah with their obstinacy in refusing to answer the calls given them. One might as well call to those who lay many hundred miles off in the land of the north; they would as soon hear as these unbelieving and disobedient people; backsliding Israel will sooner accept of mercy, and have the benefit of it, than treacherous Judah. And perhaps the proclaiming of these words towards the north looks as far forward as the preaching of repentance and remission of sins unto all nations, beginning at Jerusalem,Luke 24:47. A call to Israel in the land of the north is a call to others in that land, even as many as belong to the election of grace. When it was suspected that Christ would go to the dispersed Jews among the Gentiles, it was concluded that he would teach the Gentiles,John 7:35. So here.

      I. Here is an invitation given to backsliding Israel, and in them to the backsliding Gentiles, to return unto God, the God from whom they had revolted (Jeremiah 3:12; Jeremiah 3:12): Return, thou backsliding Israel. And again (Jeremiah 3:14; Jeremiah 3:14): "Turn, O backsliding children! repent of your backslidings, return to your allegiance, come back to that good way which you have missed and out of which you have turned aside." Pursuant to this invitation, 1. They are encouraged to return. "Repent, and be converted, and your sins shall be blotted out,Acts 3:19. You have incurred God's displeasure, but return to me, and I will not cause my anger to fall upon you." God's anger is ready to fall upon sinners, as a lion falls on his prey, and there is none to deliver, as a mountain of lead falling on them, to sink them past recovery into the lowest hell. But if they repent it shall be turned away, Isaiah 12:1. I will not keep my anger for ever, but will be reconciled, for I am merciful. We that are sinful were for ever undone if God were not merciful; but the goodness of his nature encourages us to hope that, if we by repentance undo what we have done against him, he will by a pardon unsay what he has said against us. 2. They are directed how to return (Jeremiah 3:13; Jeremiah 3:13): "Only acknowledge thy iniquity, own thyself in a fault and thereby take shame to thyself and give glory to God." I will not keep my anger for ever (that is a previous promise); you shall be delivered form that anger of God which is everlasting, from the wrath to come; but upon what terms? Very easy and reasonable ones. Only acknowledge thy sins. If we confess our sins, he is faithful and just to forgive them. This will aggravate the condemnation of sinners, that the terms of pardon and peace were brought so low, and yet they would not come up to them. If the prophet had told thee to do some great thing wouldst thou not have done it? How much more when he says, Only acknowledge thy iniquity?2 Kings 5:13. In confessing sin, (1.) We must own the corruption of our nature: Acknowledge thy iniquity, the perverseness and irregularity of thy nature. (2.) We must own our actual sins: "That thou hast transgressed against the Lord thy God, hast affronted him and offended him." (3.) We must own the multitude of our transgressions: "That thou hast scattered thy ways to the strangers, run hither and thither in pursuit of thy idols, under every green tree. Wherever thou hast rambled thou hast left behind thee the marks of thy folly." (4.) We must aggravate our sin from the disobedience that there is in it to the divine law. The sinfulness of sin is the worst thing in it: "You have not obeyed my voice; acknowledge that, and let that humble you more than any thing else."

      II. Here are precious promises made to these backsliding children, if they do return, which were in part fulfilled in the return of the Jews out of their captivity, many that belonged to the ten tribes having perhaps joined themselves to those of the two tribes, in the prospect of their deliverance, and returning with them; but the prophecy is to have its full accomplishment in the gospel church, and the gathering together of the children of God that were scattered abroad to that: "Return, for, though you are backsliders, yet you are children; nay, though a treacherous wife, yet a wife, for I am married to you (Jeremiah 3:14; Jeremiah 3:14) and will not disown the relation." Thus God remembers his covenant with their fathers, that marriage covenant, and in consideration of that he remembers their land,Leviticus 26:42.

      1. He promises to gather them together from all places whither they are dispersed and scattered abroad, John 11:52, I will take you, one of a city, and two of a family, or clan; and I will bring you to Zion,Jeremiah 3:14; Jeremiah 3:14. All those that by repentance return to their duty shall return to their former comfort. Observe, (1.) God will graciously receive those that return to him, nay, it is he that by his distinguishing grace takes them out from among the rest that persist in their backslidings; if he had left them, they would have been undone. (2.) Of the many that have backslidden from God there are but few, very few in comparison, that return to him, like the gleanings of the vintage--one of a city and two of a country; Christ's flock is a little flock, and few there are that find the strait gate. (3.) Of those few, though dispersed, yet not one shall be lost. Though there be but one in a city, God will find out that one; he shall not be overlooked in a crowd, but shall be brought safely to Zion, safely to heaven. The scattered Jews shall be brought to Jerusalem, and those of the ten tribes shall be as welcome there as those of the two. God's chosen, scattered all the world over, shall be brought to the gospel church, that Mount Zion, the heavenly Jerusalem, that holy hill on which Christ reigns.

      2. He promises to set those over them that shall be every way blessings to them (Jeremiah 3:15; Jeremiah 3:15): I will give you pastors after my heart, alluding to the character given of David when God pitched upon him to be king. 1 Samuel 13:14, The Lord hath sought him a man after his own heart. Observe, (1.) When a church is gathered it must be governed. "I will bring them to Zion, not to live as they list, but to be under discipline, not as wild beasts, that range at pleasure, but as sheep that are under the direction of a shepherd." I will give them pastors, that is, both magistrates and ministers; both are God's ordinance for the support of his kingdom. (2.) It is well with a people when their pastors are after God's own heart, such as they should be, such as we would have them be, who shall make his will their rule in all their administrations, and such as endeavour in some measure to conform to his example, who rule for him, and, as they are capable, rule like him. (3.) Those are pastors after God's own heart who make it their business to feed the flock, not to feed themselves and fleece the flocks, but to do all they can for the good of those that are under their charge, who feed them with wisdom and understanding (that is, wisely and understandingly), as David fed them, in the integrity of his heart and by the skilfulness of his hand,Psalms 78:72. Those who are not only pastors, but teachers, must feed them with the word of God, which is wisdom and understanding, which is able to make us wise to salvation.

      3. He promises that there shall be no more occasion for the ark of the covenant, which had been so much the glory of the tabernacle first and afterwards of the temple, and was the token of God's presence with them; that shall be set aside, and there shall be no more enquiry after, nor enquiring of, it (Jeremiah 3:16; Jeremiah 3:16): When you shall be multiplied and increased in the land, when the kingdom of the Messiah shall be set up, which by the accession of the Gentiles will bring in to the church a vast increase (and the days of the Messiah the Jewish masters themselves acknowledge to be here intended), then they shall say no more, The ark of the covenant of the Lord, they shall have it no more among them to value, or value themselves upon, because they shall have a pure spiritual way of worship set up, in which there shall be no occasion for any of those external ordinances; with the ark of the covenant the whole ceremonial law shall be set aside, and all the institutions of it, for Christ, the truth of all those types, exhibited to us in the word and sacraments of the New Testament, will be to us instead of all. It is very likely (whatever the Jews suggest to the contrary) that the ark of the covenant was in the second temple, being restored by Cyrus with the other vessels of the house of the Lord,Ezra 1:7. But in the gospel temple Christ is the ark; he is the propitiatory, or mercy-seat; and it is the spiritual presence of God in his ordinances that we are now to expect. Many expressions are here used concerning the setting aside of the ark, that it shall not come to mind, that they shall not remember it, that they shall not visit it, that none of these things shall be any more done; for the true worshippers shall worship the Father in spirit and in truth,John 4:24. But this variety of expressions is used to show that the ceremonies of the law of Moses should be totally and finally abolished, never to be used any more, but that it would be with difficulty that those who had been so long wedded to them should be weaned from them; and that they would not quite let them go till their holy city and holy house should both be levelled with the ground.

      4. He promises that the gospel church, here called Jerusalem, shall become eminent and conspicuous, Jeremiah 3:17; Jeremiah 3:17. Two things shall make it famous:-- (1.) God's special residence and dominion in it. It shall be called, The throne of the Lord--the throne of his glory, for that shines forth in the church--the throne of his government, for that also is erected there; there he rules his willing people by his word and Spirit, and brings every thought into obedience to himself. As the gospel got ground this throne of the Lord was set up even where Satan's seat had been. It is especially the throne of his grace; for those that by faith come to this Jerusalem come to God the judge of all, and to Jesus the mediator of the new covenant,Hebrews 12:22-24. (2.) The accession of the Gentiles to it. All the nations shall be discipled, and so gathered to the church, and shall become subjects to that throne of the Lord which is there set up, and devoted to the honour of that name of the Lord which is there both manifested and called upon.

      5. He promises that there shall be a wonderful reformation wrought in those that are gathered to the church: They shall not walk any more after the imagination of their evil hearts. They shall not live as they list, but live by rules, not do according to their own corrupt appetites, but according to the will of God. See what leads in sin--the imagination of our own evil hearts; and what sin is--it is walking after that imagination, being governed by fancy and humour; and what converting grace does--it takes us off from walking after our own inventions and brings us to be governed by religion and right reason.

      6. That Judah and Israel shall be happily united in one body, Jeremiah 3:18; Jeremiah 3:18. They were so in their return out of captivity and their settlement again in Canaan: The house of Judah shall walk with the house of Israel, as being perfectly agreed, and become one stick in the hand of the Lord, as Ezekiel also foretold, Jeremiah 37:16; Jeremiah 37:17. Both Assyria and Chaldea fell into the hands of Cyrus, and his proclamation extended to all the Jews in all his dominions. And therefore we have reason to think that many of the house of Israel came with those of Judah out of the land of the north; though at first there returned but 42,000 (whom we have an account of, Ezra 2:1-70) yet Josephus says (Antiq. 11.68) that some few years after, under Darius, Zerubbabel went and fetched up above 4,000,000 of souls, to the land that was given for an inheritance to their fathers. And we never read of such animosities and enmities between Israel and Judah as had been formerly. This happy coalescence between Israel and Judah in Canaan was a type of the uniting of Jews and Gentiles in the gospel church, when, all enmities being slain, they should become one sheepfold under one shepherd.

      III. Here is some difficulty started, that lies in the way of all this mercy; but an expedient is found to get over it.

      1. God asks, How shall I do this for thee? Not as if God showed favour with reluctancy, as he punishes with a How shall I give thee up?Hosea 11:8; Hosea 11:9. No, though he is slow to anger, he is swift to show mercy. But it intimates that we are utterly unworthy of his favours, that we have no reason to expect them, that there is nothing in us to deserve them, that we can lay no claim to them, and that he contrives how to do it in such a way as may save the honour of his justice and holiness in the government of the world. Means must be devised that his banished be not for ever expelled from him,2 Samuel 14:14. How shall I do it? (1.) Even backsliders, if they return and repent, shall be put among the children; and who could ever have expected that? Behold what manner of love is this!1 John 3:1. How should we who are so mean and weak, so worthless and unworthy, and so provoking, ever be put among the children. (2.) To those whom God puts among the children he will give the pleasant land, the land of Canaan, that glory of all lands, that goodly heritage of the hosts of nations, which nations and their hosts wish for and prefer to their own country, or which the hosts of the nations have now got possession of. It was a type of heaven, where there are pleasures for evermore. Now who could expect a place in that pleasant land that has so often despised it (Psalms 106:24) and is so unworthy of it and unfit for it? Is this the manner of men?

      2. He does himself return answer to this question: But I said, Thou shalt call me, My Father. God does himself answer all the objections that are taken from our unworthiness, or they would never be got over. (1.) That he may put returning penitents among the children, he will give them the Spirit of adoption, teaching them to cry, Abba, Father,Galatians 4:6. "Thou shalt call me, My Father; thou shalt return to me, and resign thyself to me as a father, and that shall recommend thee to my favour," (2.) That he may give them the pleasant land, he will put his fear in their hearts, that they may never turn from him, but may persevere to the end.