--- title: "Commentary on Jeremiah and Lamentations, Volume 2" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 17 of 84 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/17/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 2, section 17. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/17/" --- # Commentary on Jeremiah and Lamentations, Volume 2 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 2 of 5. ## 17. Prayer Lecture 46 Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/17/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/17/#p-N ### Prayer [¶1] Grant, Almighty God, that as thou hast deigned to gather us into thy Church, we may never turn aside in the least from the purity of thy worship, but always regard what pleases thee, and learn to direct our doings and our thoughts in obedience to thy truth, and worship thee so purely both in spirit and in external forms, that thy name may be glorified by us, and that we may especially retain that purity which thou everywhere commendest to us, so that we may be indeed the members of thy only begotten Son; and that as he has sanctified himself on our account, we may also through his Spirit be made partakers of the same sanctification, until he at length will gather us into his celestial kingdom, which he has obtained for us by his own blood. — Amen. ### Lecture forty seventh [¶3] Lecture Forty-Seventh [¶4] We mentioned yesterday why the Prophet reminded the Jews, that they had been planted by God; it was, that they might know that they did not stand through their own power, and that they had their roots elsewhere, even in the good pleasure of God. The import of the whole is, that whenever God pleased they would instantly perish; for they stood not through their own power, but only through his favor: and this is what he confirms elsewhere, by comparing God to a potter and the people to vessels of clay. Similar is the argument which Quintilian quotes from the Medea of Ovid, “I was able to save thee, and dost thou ask whether I can destroy thee?” As then the Jews, relying on their long tranquinity and on their forces, thought themselves beyond the reach of danger, the Prophet ridicules this confidence; he shews how vain it was, for God had planted them, and so he could easily root them up again. [¶5] But this metaphor is very common in Scripture: yet the comparison is the more suitable when the Church is said to have been planted by God; for as a tree draws juice and strength from a hidden root, so the faithful draw their life from the hidden election of God: but this refers to the hope of eternal life. The same is meant by Christ in Matthew 15:13, when he says, [¶6] “Every planting,” that is, every tree, “which my Father hath not planted shall be rooted up.” [¶7] He then says, that the elect alone are planted by God, for they have their roots in the hidden life of God. But this is also extended much farther, even to the external state of the Church, according to what is said in Psalm 44:2, [¶8] “Thou hast rooted out the nations, and planted our fathers;” [¶9] as we find also in the eightieth Psalm and in other places. As God then plants his own elect, so also in gathering an external Church to himself, he is said to plant it: but they who are thus planted may be again rooted up, as the Prophet here testifies; while secret election cannot be changed. [¶10] We must then observe this difference, — that God’s children have their roots in his eternal election, respecting which there can be no repentance and no change. But the external state of the Church is also compared to a planting: yet they who flourish for a time and are full of leaves and seem also to produce some fruit, are rooted up by God’s hand, when they become degenerate. And this mode of speaking is to be taken sometimes still more generally, according to what we shall see in the next chapter, and also in other parts of Scripture. [¶11] The Prophet says that God had spoken concerning the wickedness of Israel This refers to what had been taught: for though the Jews had already in part felt the just judgment of God, yet they still continued in safety. He then says that ruin was nigh them, for God had announced it by his servants. And he adds, that it was on account of the wickedness of both kingdoms; and this was said in order to dissipate all their complaints; for we know that men are ever ready to clamor whenever God chastises them, as though they wished to contend with him. But the Prophet shews here, that God would deal thus severely with the Jews, because they had never ceased to provoke his wrath by their evil deeds. Hence he says, that they had done it for themselves Some render the words, “And it shall therefore happen to them.” But there seems to be much more force in the Prophet’s words, when we say, that they had done evil for themselves, that is, to their own ruin. He adds, To provoke me, that is, their object; is to provoke me. In short, God intimates, that he would justly punish the Jews, because they had procured evil for themselves; and at the same time he points out the fountain of evil, for they had designedly provoked God by offering incense to Baal It follows — ### Jeremiah 11:18 [¶13] Jeremiah 11:18 18. And the LORD hath given me knowledge of it, and I know it: then thou shewedst me their doings. 18. Et Jehova ostendit mihi (cognoscere me fecit) et cognovi; tunc patefecisti mihi opera (vel, instituta) ipsorum. [¶14] We know that they were all very wicked; and though they were proved guilty, yet they were not wining to yield, to acknowledge and confess their fault; but they raged against God and rose up against the prophets. And as they dared not to vomit forth their blasphemies against God, they assailed his servants and wished to appear as though their contest was with them. And this is not the vice only of one age, but we find that it prevails at this day; for when we boldly reprove hidden vices, immediately the profane make a clamor and say, “What! these divine; but who has made these things known to them? Have they this oracle from heaven?” As though, indeed, neither the word of God nor his Spirit can shew their power, except when children become judges! But the ungodly rise up against God’s servants for this end, that they may with impunity do this and that, and everything, except what may draw them before an earthly tribunal, and be proved by clear and many evidences [¶15] For this reason the Prophet says, that made known, to him had been the vices of his own nation; as though he had said, “I see that you will be ready to raise an objection, as ye are wont proudly to resist all reproofs and threatenings, as though you contended only with men; but I testify to you now beforehand, that I bring nothing of my own, nor divine of myself what any one of you thinks within: but know ye that God, who knoweth the heart, has committed to me my office. He has then appointed me to be the herald of his vengeance, he has appointed me as a herald to denounce war on you. So I do not come nor act in my own name: there is, then, no reason for you to deceive yourselves, according to your usual manner, as though I presumptuously reproved you, when yet your vices are concealed, it being peculiar to God to know what is hid in the hearts of men. The recesses of the heart are indeed intricate, and great darkness is within; but God sees more dearly than men. Cease then to make this objection which ye are wont to raise against me, that I am presumptuous in bringing forth to light what lies hid in darkness, for God has appointed me to bring these commands to you: as he knows the heart, and as nothing escapes him, and as he penetrates into our thoughts and feelings, so he has also designed by his word which he has put in my mouth to render public what ye think is concealed.” [¶16] We now see the design of the Prophet: but some take a different view, that God had made known to his servant Jeremiah the impious conspiracy of which he afterwards speaks, and thus connect the two verses. But I doubt not that the Prophet intended here to shew what and how much weight belonged to his doctrine, the credit and authority of which the Jews thought of detracting by boastfully alleging that he, a mortal man, assumed too much, and announced uncertain divinations. Hence, to repel such calum — nies, he wished to testify that he threatened them not inconsiderately, nor spoke what he supposed or conjectured, when he exposed their sins, but that he only declared faith. — fully what had been enjoined by God and revealed also by the Holy Spirit. This is what is meant. It afterwards follows —