---
title: "Commentary on Jeremiah and Lamentations, Volume 1"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 63 of 89
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/63/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 1, section 63. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/63/"
---

# Commentary on Jeremiah and Lamentations, Volume 1

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 1 of 5.

## 63. Jeremiah 7:25-26

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/63/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/63/#p-N

[¶0] Jeremiah 7:25-26 25. Since the day that your fathers came forth out of the land of Egypt unto this day I have even sent unto you all my servants the prophets, daily rising up early and sending them: 25. Ab eo die quo egressi sunt patres vestri e terra Egypti usque ad diem hunc misi ad vos omnes servos meos prophetas, quotidie mane surgendo et mittendo: 26. Yet they hearkened not unto me, nor inclined their ear, but hardened their neck: they did worse than their fathers. 26. Et non audierunt me, et non inclinaverunt aurem suam; et (pro sed) obdurarunt cervicem suam, perverse egerunt prae patribus suis.

[¶1] God complains of the perverse wickedness of the people, — that he had lost all his labor in endeavoring to lead them to repentance, not only in one age, but that the children succeeded their fathers in their corruptions, and that thus the imitation had become perpetual. This might indeed appear as an extenuation of their fault; they might have pleaded as the Papists at this day do; who have no pretext more specious, than when they bring against us the Fathers and antiquity. But God shews in this place and elsewhere that the children are not excused by the examples of their fathers; but on the contrary, that it is an aggravation of the crime, when men thus harden themselves, and think that a continued indulgence in vices avails them for a precedent; for God does not thus permit himself to be deprived of his own right. This passage then deserves particular notice; for God not only condemned those who were then living and whom Jeremiah addressed, but also connected with them the dead, in order to prove their greater obstinacy, as impiety had been as it were handed down from one age to another.

[¶2] From the day, he says, in which your fathers came forth from the land of Egypt unto this day, have I sent to you, etc. We know how intractable the people had been from the beginning; for they did all they could to reject Moses, the minister of a favor so remarkable and invaluable. And after their deliverance, they were continually either clamoring against God, or openly contending with Moses and Aaron, or running into gross idolatry, or giving loose reins to their lusts; in short, there was no end to their course of sinning: and yet Moses daily endeavored to restore them to obedience. It was this great contumacy that God now refers to; and he says, that the Israelites did not then begin to be disobedient, but that they had ever been of such a disposition as not to bear to be corrected, as he will tell us hereafter. It was not necessary here to adduce examples to shew that the people had been indomitable; for this was evident from sacred history. It was enough to remind them, that the hardness and obstinacy of the fathers had descended to their children, so that they might know that they were twofold and treblefold guilty before God, for they had imitated the perverseness which God had before severely punished; nor was it unknown to them how God had brought judgments on their fathers. It was therefore to provoke God most wantonly, when they overlooked and disregarded such dreadful vengeances as he had executed on their progenitors. We shall hereafter see similar declarations; nay, this way of speaking occurs everywhere in the prophets, that is, that their race had been from the beginning perverse and rebellious, and that they had also in all ages despised the favor of God and obstinately resisted the prophets.

[¶3] But God reminds them here, that from the day they came forth from the land of Egypt he had never ceased to speak to them even to the time of Jeremiah: this his perseverance greatly aggravated the sin of the people. Had God spoken only once, it would have been sufficient for their condemnation: but inasmuch as he had borne with their perverse conduct, and never ceased from day to day kindly to call them to himself and to promise them pardon and to offer salvation to them — inasmuch then as God had thus persevered, the more fully discovered was the irreclaimable impiety of the people. We indeed know how dreadful a punishment must await those who dare thus to abuse the forbearance of God and openly to scorn his word, when he invites them a hundred or a thousand times to repentance.

[¶4] He afterwards adds, that he had sent all his servants, etc In the same sense is to be taken the universal particle, כל, cal, “all.” Had God sent only one prophet, there would have remained no excuse for the Israelites; but as he had continually sent one after another, to train them up like an army, how great was their madness to despise so large a number? We indeed know that there were never wanting prophets among the people, as Moses had promised in the eighteenth chapter of Deuteronomy. As then God had dealt bountifully with the people, so that prophets had never ceased but continually succeeded one another, hence surely the baseness of their impious obstinacy became more evident; for they had not despised God only for one day, nor disregarded one prophet, or two or three, but resisted all the prophets, though they had been sent in great number. I sent, he says, all my servants

[¶5] Then he adds, daily This is mentioned for the same purpose, even to shew that God had never been wearied, and that they had resisted as it were designedly his goodness, while he was incessant in kindly exhorting them to repentance. He says, by rising early and sending As we have said elsewhere, the verb שכם, shecam, properly means to rise early. God here commends the authority of prophetic instruction by ascribing to himself what is done by men. With him, indeed, as we all know, there is no change; hence the expression, to rise up, as applied to him, is not strictly true; but what he commanded his servants to do, he transfers, as we have said, to himself, in order that he might more sharply reprove the ingratitude of the people; as though he had said, that he had been most carefully attentive to secure their salvation, but that they had been torpid and wholly indifferent.

[¶6] We may hence learn a useful doctrine, — that God rises to invite us, and also to receive us, whenever his word is proclaimed among us, by which he testifies to us his paternal love. God then not only employs men to lead us to himself, but comes forth in a manner himself to meet us, and rises early as one solicitous for our salvation. This commendation of divine truth may be of great benefit to the faithful, and induce them to recumb confidently and with tranquil minds on God’s promises; for they are the same as though God himself had spoken them to us. But here is also reproved the impiety of those who slumber and sleep, while God thus watches in order to promote their salvation, and who lend not an ear, when he rises early to come to them in order to draw them to himself.

[¶7] He afterwards subjoins, And they hearkened not There is here a change of person; for he said in the last verse, “your fathers,” “I sent to you;” but now he says, They hearkened not, nor inclined their ear It is indeed true, that the reference is to the fathers; but in the next verse God includes the people who were then living. There is then no doubt but that it was an evidence of indignation, that he changed the person, and that he was wearied in addressing them, for he saw that he spoke in vain to a stupid people: and this will appear evident from the next verse. They hearkened not, he says, nor inclined their ear The words we have already explained: the Jews are here precluded from having any excuse on the ground of error or ignorance; for they had refused to be taught, they would not attend, but on the contrary made deaf their cars. And he says also, that they hardened their neck; by which their perverseness is still more fully expressed: they designedly as it were despised God, and carried on war even with his favor and kindness. And he concludes by saying, that they had done worse than their fathers He had said, “your fathers;” but now, “their fathers.” We hence see that the sentence is changed, for God knew that he could produce no effect on them, as we find by what follows —

### Jeremiah 7:27

[¶9] Jeremiah 7:27 27. Therefore thou shalt speak all these words unto them; but they will not hearken to thee: thou shalt also call unto them; but they will not answer thee. 27. Et dices illis omnia verba haec, et non audient to (vel, non auscultabunt tibi,) et clamabis ad eos, et non respondebunt tibi.

[¶10] Here is seen more clearly what I have stated, — that the Jews were not addressed, because they had no ears. Here then God addresses his Prophet and says, “The children will be like their parents: for thou shalt indeed bear the commands which I give thee, but it will be without any advantage; for they will not hear, and when thou callest to them, they will not answer ” It was a most grievous trial to the Prophet to know that his words would pass away with the air and produce no good. What was to be expected but that God’s wrath would thus be still more kindled against the people? The Prophet then must have had his mind greatly depressed; for he doubtless labored for the good of his own nation; and we shall hereafter see how sad he was when he understood that their final ruin was at hand. But, as we have said elsewhere, the prophets were influenced by two feelings: for they did not divest themselves of all human affections, inasmuch as they loved their own nation and felt great sorrow, when God declared that he was coming to execute judgment: but this sympathy and sorrow did not prevent them from executing, in a bold manner, and with unshaken zeal, what God had committed to them. Thus then the prophets had feelings to condole with their own kindred, and at the same time were enabled to surmount whatever might check or hinder them from performing their office. Jeremiah did thus condole with his own nation, when he knew that shortly ruin would overtake them; but yet he felt bound to execute what God had bidden him to do, and to obey his call.

[¶11] However bitter therefore was the declaration, Thou shalt speak to them, but they will not hear, yet Jeremiah went forth; for he knew that he must obey God’s command, whatever might be the issue. The same resolution ought to be formed at this day by all the faithful ministers of God. They ought to strive as far as they can to promote the salvation of the people; but still when they see that their doctrine succeeds not as they wish, and that it is the savor of death to the whole world, they ought nevertheless to follow their course: why? because they are always a sweet and good savor to God, whatever may be the event. God then declares to his servant what would be the issue, in order that he might not cease to execute his office with invincible courage, even if no fruit appeared. It was also his purpose to shew before the time to the people their perverseness, if there was possibly any hope, or at least, that he might doubly prove them to be unhealable. It was further his design to consult the good of those few who cherished true religion in their hearts, though the multitude were running headlong to their own ruin.

[¶12] In like manner at this day it is necessary thus to sustain the souls of the faithful; for while the ungodly rave against God, and while almost the whole world is seized with this madness, what would become of the godly, had they not this fact to think of, — that it is nothing new for hypocrites, who boast that they are God’s people and his Church, to reject his grace and to regard as nothing his servants. This truth then is serviceable to us at this day, and may be applied in the same way, so that our minds may not despond nor vacillate, when we see the majority of those, whom God addresses by his servants, heedless and deaf. Thou shalt speak to them, he says, all these words

[¶13] He says not without a reason, All these words; for if the Prophet had only briefly declared to them what he had heard from God’s mouth, he might have discharged his office with less weariness; but when he had often repeated what had been committed to him, it was not done without great trouble and sorrow; for as we have said at the beginning, he spent his labor on the people, not for one year or for ten years; for he preached to them for twenty, thirty, forty years, and pursued his course even beyond that time. When he saw the truth of God thus rejected by the people, how could he otherwise than feel weariness at times? It is therefore not in vain intimated, as I have said, that he was chosen, that he might try, not only for one day, or for a few months or years, whether he could recover the people to the way of salvation, but that he was to go on through all obstacles, so as not to faint, whatever might take place. They will not hear thee, he says: and further, —

[¶14] Thou shalt call to them, and they will not answer thee This also, which God foretells him, is emphatical, — that if the Prophet called most loudly, (as Isaiah is bidden to do, (Isaiah 58:1,) and in his person all teachers,) and called even to hoarseness, yet he is told they would not answer. This shews still more fully their perverseness; for they were not only deaf to God’s voice and neglected plain teaching, but also disregarded the most vehement exhortations, he then adds —

### Jeremiah 7:28

[¶16] Jeremiah 7:28 28. But thou shalt say unto them, This is a nation that obeyeth not the voice of the LORD their God, nor receiveth correction: truth is perished, and is cut off from their mouth. 28. Et dices ad eos, Haec gens, quae non audierunt vocem Jehovae Dei sui, et non receperunt disciplinam; periit veritas et excisa est ab ore eorum.

[¶17] God shews now that he must act in a new way. The first duty of teachers is to set forth the will of God, to shew what is right, and then to exhort, if plain teaching proves not sufficient. But God intimates here that he was under the necessity to change his manner, because they were wholly irreclaimable. Thou shalt then say this as the last thing; as though he had said, “I indeed wished to try, whether they were capable of being improved, and have employed thee for this purpose: after having long borne with them, knowing by a long trial that thy labor is useless, thou shalt say to them, “I bid you adieu at last.” For what is the meaning of these words, This is a nation which heard not the voice of its God, except that the Prophet, after long trials, knew that he was neither to teach nor exhort them? It is not to be doubted but that God referred to the Jews themselves; for it was his object to expose their impious perverseness. He yet comforted his servant; for he hence knew, that though he could do no good to his hearers, yet his labor was acceptable to God and not without its fruit: for the truth of God is not only fruitful in the salvation of men, but also in their perdition. (2 Corinthians 2:15, 16.) God then shews, that there would be no loss to his servant, even though the Jews repented not; for he would be their judge, and denounce by the highest authority their destruction.

[¶18] We now perceive the design of the Holy Spirit, in saying, Thou shalt at length say, This is a nation which has not hearkened to the voice of its God: for the Prophet is not bidden here to address the Jews, but to pronounce on them a sentence, that the whole world might know how base and detestable had been their contumacy, and how abominable their impiety; for the whole nation had refused to hear The word nation seems here to be taken in a bad sense: it is indeed in many places to be taken for “people;” but in other places Scripture sets גוים, guim, in opposition to God’s chosen people. And perhaps this word has been used, that the Jews might know that they in vain gloried in their own dignity. He shews that they did not excel other nations, for they were themselves of the same class, a nation. This is a nation, he says, which has not hearkened to the voice of Jehovah their God In saying this he doubtless amplified their crime; for as God had made himself plainly known to the Jews, they could not pretend ignorance nor plead any doubt respecting what the prophets taught. As then they had designedly rejected their own God, they hence became more obviously guilty and abominable.

[¶19] He afterwards adds, They have not received correction, he points out the very source of rebellion, — they were unwilling to undertake the yoke. Here then he excludes all those plausible pretences by which the Jews might cloak their impiety, as hypocrites are ever wont to do. Hence he declares that they had been unteachable, for they had refused correction. The word מוסר, musar, often means chastisement; but generally signifies every kind of training. As the subject here is teaching, the Prophet means that they were willfully blind, for they would not be taught; Now this is the extremity of wicked perverseness, that is, when men become so degenerated, that they willfully assimilate themselves to brute beasts by rejecting the yoke of God.

[¶20] He then subjoins, that truth, or faith, had perished The word אמונה, amune, may be taken in two senses. Some refer it to what belongs to God, as meaning religion, or faith: or piety. But the Prophet seems to take it in a larger sense, as signifying what is sincere; for they acted perfidiously towards men as well as towards God. The word then is to be taken simply as meaning integrity, as though he had said, that nothing true or sincere remained in them, but that they were so corrupt that they mocked God and deceived men, and that nothing but dissimulation prevailed among them. This meaning is confirmed by what follows, that it is cut off from their mouth We hence learn that their perfidy is condemned because they acted falsely; and as their heart was full of duplicity, so also was their tongue. He intimates, in short, that there was no hope as to their repentance; for had they promised a hundred times to God to be teachable and obedient, and shewed before the world any appearance of integrity, their promises would have passed off into mere fallacies and deceptions. He then adds —