---
title: "Commentary on Jeremiah and Lamentations, Volume 2"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 35 of 84
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/35/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 2, section 35. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/35/"
---

# Commentary on Jeremiah and Lamentations, Volume 2

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 2 of 5.

## 35. Jeremiah 14:14

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/35/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/35/#p-N

[¶0] Jeremiah 14:14 14. Then the LORD said unto me, The prophets prophesy lies in my name: I sent them not, neither have I commanded them, neither spake unto them: they prophesy unto you a false vision and divination, and a thing of nought, and the deceit of their heart. 14. Et dixit Jehova mihi, Mendacium prophetae prophetant in nomine meo; non misi eos, et non praecepi illis, et non loquutus sum cum illis: visionem mendacii (hoc est, mendacem) et divinationem et vanitatem (vel, rem nihili) et fraudem cordis sui ipsi prophetant vobis.

[¶1] We now see more clearly why the Prophet related his own complaint, and also his astonishment, of which God alone had been the witness, and that was, that the people might be more attentive to his warning. For had he only said, “The prophets deceive you, and God would have this to be made known to you,” his address would not have been so powerful, as when this question precedes, “Lord God, what is this? the prophets promise peace to this people, and forbid them to fear pestilence and war.” As then the Prophet had set forth this according to his own view and the common view of the whole people, the answer, as I have said, becomes more forcible, and more easily penetrates into the mind. God then gives this answer, Falsehood do the prophets prophesy in my name

[¶2] In my name, is emphatical; for God reminds us, that we ought to beware of every appearance of falsehood, that we ought not easily and rashly, and without discrimination, to believe all prophecies; for not everything boasted of as being divine is really so. We then see that this is a remarkable passage; for God reminds us, that we ought to exercise judgment as to prophecies, so that we may not be inconsiderately led away by anything brought forward under the pretext of his name. He would have us therefore wisely to distinguish between things; and hence I have said that this passage deserves to be specially noticed the Papists at this day vainly boast of their titles, and say that they are the real Church, that they are the pastors, and that the Church of God is the pinar of the truth; and thus they astonish and confound the simple, so that every discrimination is taken away, and whatever it pleases them to determine is to be received as an oracle. But God shews here, by the mouth of Jeremiah, that we are not rashly to believe every kind of prophecy. In my name, he says, the prophets prophesy, as though he had said, “My name is often impiously profaned by men. As then there are many who pass themselves as my servants and prophets, and who also occupy a place of dignity and exercise the ordinary office, yea, as there is such depravity in men, that they are not ashamed to abuse my name, wisdom and discretion ought to be exercised.” This is the first thing; for God intimates, that it is not enough for men to claim the prophetic office, except they also prove that they are true and faithful prophets.

[¶3] He afterwards adds, I have not sent them, nor have I commanded them, neither have I spoken to them; a vision of falsehood, etc He here takes away authority from the false prophets; for he had not sent them, nor commanded them to speak, nor spoken to them. The latter clause is more general than the rest: but these three things ought to be carefully noticed, for they serve to distinguish true from false prophets. It was then God’s purpose to mention here certain marks by which the difference between true and false prophets may be known.

[¶4] He says first, that they were not sent, for they obtruded themselves. Hence a call is necessary, for God would not have disorder and confusion in his ChurJeremiah It is indeed true that the call of Jeremiah was extraordinary; for when the state of the Church was rightly formed, the chief priest was the teacher of religion and true doctrine, who was now the adversary of God’s faithful servant. There were indeed some, like Amos, who were taken from the common people; yet there were none more fit for the prophetic office than the priests, for they were, as Malachi says, the messengers of the God of hosts. (Malachi 2:4, 7) But when they became degenerate, God, in order to reproach them, raised up other prophets from obscure vinages and from the common people. It was then sometimes an interior call only; but when the Church was duly formed, a regular outward call was also necessary. However this may have been, it is certain that such as were not called by God, falsely and wickedly pretended to have his authority, being both without the outward call and without the guidance of the Holy Spirit. This is the first thing.

[¶5] It then follows, I have not commanded them Here is the second mark of distinction; for God testifies that no credit is due to the prophets, except as far as they faithfully deliver, as it were from hand to hand, what has been committed to them. If then a prophet mingles anything of his own, he is proved to be false and is not worthy of any credit. Let us hence know, that prophets are not endued with any other power, but to deliver faithfully what has been committed to them from above.

[¶6] But the third mark, which is added, is still more clear: God says, that he had not spoken to them; for he thus intimates that no voice but his ought to be heard in the ChurJeremiah Why then does he bid honor and reverence to be payed to his prophets? Even because they bring nothing but what he has delivered. We hence see how God allows men no power of their own to rule in his Church; but he will have obedience to be rendered to himself, so that their duty is faithfully to declare what he has committed to them. Therefore as to the command, it refers to what was particular; but when he says, I have not spoken to them, what was general is intended; it is the same as though he had said, that it was not lawful nor right for prophets and teachers to bring forward anything but what they had received from heaven.

[¶7] Hence he concludes, that they spoke falsehood and impostures, and divination and vanity, and the deceit of their own heart. We hence see that as soon as men depart even in the smallest degree from God’s word, they cannot preach anything but falsehoods, wmities, impostures, errors, and deceits: and all who thoughtlessly give credit to men, without considering whether they have been sent by God, and faithfully deliver what he has committed to them, wilfully perish. But on this subject more shall be said.

### Prayer Lecture 56

### Prayer

[¶10] Grant, Almighty God, that as thou dealest so kindly with us as daily to shew to us our sins and to exhort us to repent, and teachest us that thou art ready to give us forgiveness, — O grant, that we may not be of a refractory mind, nor flee away from thee, while thou so kindly invitest us to thyself, but learn seasonably to repent, and be touched with the fear of thy judgment, so that we may truly and from the heart seek that reconciliation, which has been procured for us by the blood of thine only — begotten Son; and as we can bring nothing of our own, may we submissively humble ourselves before thee, and also by faith embrace the gift of thine only — begotten Son. — Amen.

### Lecture fifty seventh

[¶12] Lecture Fifty-Seventh

### Jeremiah 14:15-16

[¶14] Jeremiah 14:15-16 15. Therefore thus saith the LORD concerning the prophets that prophesy in my name, and I sent them not, yet they say, Sword and famine shall not be in this land; By sword and famine shall those prophets be consumed. 15. Propterea sic dicit Jehova super prophetas, qui prophetant in nomine meo, et ego non misi eos, et dicunt, Gladius et fames non erit in terra hac; in gladio et fame consumentur prophetae illi: 16. And the people to whom they prophesy shall be cast out in the streets of Jerusalem, because of the famine and the sword; and they shall have none to bury them, them, their wives, nor their sons, nor their daughters: for I will pour their wickedness upon them. 16. Et populo cui ipsi prophetarunt (illis, est supervacuum) erunt projecti in compitis Jerusalem a facie famis et gladii (hoc est, coram fame et gladio vel praelio) et non erit qui sepeliat eos, ipsi, uxores eorum, et filii eorum, et filiae eorum, et effundam super eos malum ipsorum.

[¶15] Jeremiah, after having declared to the false prophets, that as they had by their flatteries deceived the people, they would have to suffer the punishment they had deserved, turns now his address to the people themselves. God might, however, have seemed to deal with them rather hardly, that he inflicted so severe a punishment on men who had been deceived; but the answer to this is evident; for it is certain that except the world winingly sought falsehoods, the power of the devil to deceive would not be so great. When men therefore are led astray by impostures, it happens through their own fault, inasmuch as they are more ready to embrace vanity than to submit to God and his word. And we must remember that saying of Paul, that all the reprobate are blinded and given up to a reprobate mind, because they wilfully seek falsehood, and will not obey the truth. (Romans 1:28) And on this account God declares that he tries the hearts of men, whenever false prophets come abroad; for every one who really fears God shall by no means be led away by the deceits of Satan and of impostors. Hence, whenever men are too credulous and readily embrace deceptions, it is certain that their hypocrisy is thus justly punished by God. And it was well known to the Prophet, that the Jews ever wished for such prophets as soothed their ears and promised them an abundant harvest and a fruitful vintage. (Micah 2:11) As then they had itching ears, a liberty was justly given to Satan to deluge the whole land with falsehood; and so indeed it happened. There is then no wonder that the Lord was so severe in chastising the people; for they had not been deceived except through their own fault. The same thing happens at this day. Though we are touched with pity when we see the ministers of Satan prevail in deceiving the common people: yet we must remember that a reward is rendered by heaven for the impiety of men, who either extinguish or smother the light of God as much as they can, and seek to plunge into darkness.

[¶16] This then was the reason why God so severely visited the Jews, who had been deceived by false teachers: it was owing to their previous impiety and ingratitude. And on this account also he adds at the end of the verse, I will pour forth upon them their wickedness Some think that the word רעה, roe, may denote punishment as well as wickedness, as עון, oun, also is taken for both. But the Prophet seems to give a reason why God had resolved to execute so dreadful a judgment on the Jews; and the reason was, because they were worthy of such a reward. I am therefore inclined to render the word wickedness, as though he had said, “A dreadful calamity indeed awaits this people; but that they may not complain of my severity, they shall receive the reward of their own wickedness.” However this may be, the Prophet no doubt wished here to close the mouths of the Jews, that they might not proceed in their evasions, as though God treated them with too little kindness. Hence then it appears, that God does not heedlessly execute his vengeance on the innocent; but that the teachers and the whole people, who approved of them, were involved in the same punishment.

[¶17] And he says, They shall be cast out in the streets of Jerusalem by the famine and the sword, or on account of the famine and the sword. They shall then all of them, that is, their carcases, be cast out; for their carcases are evidently meant, as he immediately adds, and no one shall bury them; and he mentions their wives and children. And these had no excuse for themselves, for we have seen in the seventh chapter that this charge was brought against them, rothat the children gathered wood, that the parents kindled the fire, and that the women kneaded the dough to make cakes for their idols. The Prophet then intimates, that no one would escape, because they were all implicated in the same wickedness, some more and some less, but so far, however, that the children were not to go unpunished, because they followed their fathers, nor the wives, because they followed the example of their husbands. It follows —

### Jeremiah 14:17

[¶19] Jeremiah 14:17 17. Therefore thou shalt say this word unto them; Let mine eyes run down with tears night and day, and let them not cease: for the virgin daughter of my people is broken with a great breach, with a very grievous blow. 17. Dices igitur (copula enim loco illativoe particuloe sumitur) ad eos verbum hoc, (hoc est, annunciabis illis hoc verbum) Deducent oculi mei lachrymam (vertunt alii, descendent oculi mei in lachrymam; Hebraicum nomen est singulare) nocte et die, et non quiescent; quoniam contritione magna contrita est virgo, filia populi mei, plaga aegra (vel, acerba) valde.

[¶20] God shews here again how tardy, yea, how stupid the people were, whom no threatenings could induce to return to a right mind. When, therefore, they daringly neglected all threatenings, God bids a sad spectacle to be presented to them, justly calculated to fin them with fear and shame; he bids his Prophet to speak rims to them, “Behold, I shall be wholly dissolved into tears, and that on your account.” The Prophet, no doubt, wept sincerely when he saw his own people wilfully drawing upon themselves the wrath of God and their final dest, ruction; nor could he divest himself of his humane feelings: but he speaks not here only of his own solicitude, but God himself bids him thus to speak, in order that the Jews might be ashamed of their carelessness, as they ridiculed or despised, with dry eyes, the calamity which was nigh them, and the Prophet alone wept for them. We have spoken of this in the ninth chapter and in other places. There indeed the Prophet wished that his eyes were fountains of tears; but his object was, no doubt, not only to shew his concern for his own nation, but also thus to try whether they could be turned to repentance, their hardness being so great: and in this place the same thing is shewn still more clearly; for God bids the Prophet to weep, not in secret, but to declare this to the whole people, Behold, my eyes come down into tears, and there shall be no rest, no cessation.

[¶21] We now perceive the design of the Holy Spirit; for as the obstinacy of the people was so great that they shed no tears, though God often terrified them with the most dreadful threatenings, it was necessary that this coming calamity should be set before their eyes, in the person of Jeremiah, as in a mirror, in order that they might at length learn to fear. Whenever such passages occur, let us remember that at this day also men are equally stupid, so that they ought not to be less sharply urged, and that, God in the gospel adds vehemence and sharp goads to the truth; for such is not only the sloth of our hearts, but also their hardness, that it is necessary to constrain those who will not suffer themselves to be drawn and led.

[¶22] Some render the words, “Descend shall tears from mine eyes;” but more correct is the other version, “Mine eyes shall descend into, tears,” as ב, beth, is to be prefixed to דמעה damoe, or ל lamed; and it is added, night and day, because the daughter of my people is broken with a great breaJeremiah As yet the Jews were indeed existing as a nation; but the Prophet gives here a striking representation, as though the scene was present, that they might know that a sudden destruction was at hand, though they as yet trusted in their own auxiliaries; nor indeed could they have been led to fear God in any degree until, their quietness was disturbed.

[¶23] He calls them the virgin daughter of his people, not for honor’s sake, but because God had hitherto spared the Jews. Virgin is sometimes taken in a good sense; for God, when speaking of the holy marriage, by which he had bound the Jews to himself, compares his people to a virgin. But the daughter of Babylon is also often called a virgin, because the Chaldeans, through long peace, had accustomed themselves to delicacies. So also in this place the Prophet, by way of concession, says that his own nation were soft and tender, because they had been borne with through the indulgence of God. But as in war virgins are exposed to violations, and the lust of men rages without shame and beyond all limits, so God intended here to set forth the fierceness of his vengeance; as though he had said, “Now indeed ye are tender and delicate young women, but in a short time your condition will be changed; nor is there any reason why the constant happiness which ye have hitherto enjoyed should deceive you.”

[¶24] And for the same purpose he adds, that the smiting would be very bitter It was indeed necessary by many words to exaggerate that vengeance, of which the people made no account. It now follows —