--- title: "Commentary on Jeremiah and Lamentations, Volume 2" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 50 of 84 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/50/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 2, section 50. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/50/" --- # Commentary on Jeremiah and Lamentations, Volume 2 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 2 of 5. ## 50. Lecture sixty fourth Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/50/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-2/50/#p-N [¶0] Lecture Sixty-Fourth [¶1] I was constrained yesterday to leave unfinished the words of the Prophet. He said that the children were worse than their fathers, and gave the reason, Because they followed the wickedness of their evil heart, and hearkened not to God He seems to have said before the same thing of the fathers: it might then be asked, Why does he say that the children had done worse than their fathers, and pronounce their sins worse? Now we have already seen that sins became worse before God, when the children strengthened themselves in wickedness by following the examples of their fathers. We must also notice, that not only the law had been set before them, but that also Prophets had been often sent to them, who added their reproofs: and this is what Jeremiah seems to have expressed at the end of the verse, by saying that they hearkened not, though daily spoken to by the Prophets. It was then their obstinacy that God so severely punished: they had imitated their wicked fathers, and then they not only had despised, but also through their obstinate wickedness had rejected all the warnings which the Prophets gave them. [¶2] Then follows a commination, I will eject you, he says, or remove you, from this land to a land which ye know not, nor your fathers, for they had followed unknown gods, and went after inventions of their own and of others. God now declares that he would be the vindicator of his own glory, by driving them to a land unknown to them and to their fathers. He immediately adds, There shall ye serve other gods day and night We must take notice of this kind of punishment, for nothing could have happened worse to the Jews than to be constrained to adopt false and corrupt forms of worship, as it was a denial of God and of true religion. As this appears at the first view hard, some mitigate it, as though the worship of strange gods would be that servitude into which they were reduced when they became subject to idolators: but this is too remote. I therefore do not doubt but that God abandoned them, because they had violated true and pure worship, and had gone after the many abominations of the heathens; and thus he shews that they were worthy to be thus dealt with, who had in every way contaminated themselves, and as it were plunged themselves into the depth of every thing abominable: and it is certainly probable that they were led by constraint into ungodly ceremonies, when the Chaldeans had the power to treat them, as they usually did, as slaves, without any measure of humanity. It is then hence a probable conjecture that they were drawn to superstitions, and that interminably; so that they were not only forced to worship false gods, but were also constrained to do so by way of sport, as they daily triumphed over them as their conquerors. [¶3] And he confirms this clause by what follows, For I will not, etc., for the relative אשר asher, is here to be taken for a causative particle, For I will not shew you favor, or mercy; that is, I will not turn the hearts of your enemies so as to be propitious or kind to you. By these words God shews that he would not only punish them by subjecting them to their enemies, or by suffering them to be driven into exile; but that there would be an additional punishment by rendering their enemies cruel to them; for God can either tame the ferocity of men, or, when he pleases, can rouse them to greater rage and cruelty, when it is his purpose to use them as scourges. [¶4] We now then understand the whole design of what the Prophet says, that the Jews who had refused to worship God in their own land would be led away to Chaldea, where they would be constrained, wining or unwining, to worship strange gods, and that without end or limits. It now follows — ### Jeremiah 16:14-15 [¶6] Jeremiah 16:14-15 14. Therefore, behold, the days come, saith the LORD, that it shall no more be said, The LORD liveth, that brought up the children of Israel out of the land of Egypt; 14. Propterea ecce dies veniunt, dicit Jehova, et non dicetur amplius (hoc est, quibus non dicetur amplius) vivit Jehova, qui eduxit (ascendere fecit, ad verbum) filios Israel e terra Egypti; 15. But, The LORD liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. 15. Quin potius, vivit Jehova, qui ascendere fecit filios Israel e terra Aquilonis, et ex omnibus regionibus, ad quas expulerat eos; et reducam ad terram eorum quam dedi patribus vestris. [¶7] Jeremiah seems here to promise a return to the Jews; and so the passage is commonly expounded, as though a consolation is interposed, in which the faithful alone are concerned. But I consider the passage as mixed, that the Prophet, in part, speaks in severe terms of the dreadful exile which he foretells, and that he in part blends some consolation; but the latter subject seems to me to he indirectly referred to by the Prophet. I therefore think this to be an amplification of what he had said. This is to be kept in mind. He had said, “I will expel you from this land, and will send you to a land unknown to you and to your fathers.” Now follows a circumstance which increased the grievousness of exile: they knew how cruel was that servitude from which God had delivered their fathers. Their condition was worse than hundred deaths, when they were driven to their servile works; and also, when all justice was denied them, and when their offspring were from the womb put to death. As then they knew how cruelly their fathers had been treated by the Egyptians, the comparison he states more fully shewed what a dreadful punishment awaited them, for their redemption would be much more incredible. [¶8] We now perceive what the Prophet meant, as though he had said, “Ye know from what your fathers came forth, even from a brazen furnace, as it is said elsewhere, and as it were from the depth of death, so that that redemption ought to be remembered to the end of the world; but God will now cast you into an abyss deeper than that of Egypt from which your fathers were delivered; and when from thence he will redeem you, it will be a miracle far more wonderful to your posterity, so that it will almost extinguish, or at least obscure the memory of the first redemption: It will not then be said any more, Live does Jehovah, who brought the children of Israel from Egypt, for that Egyptian captivity was far more endurable than what this latter shall be; for ye shall be plunged as it were into the infernal regions; and when God shall rescue you from thence, it will be a work far more wonderful.” This I consider to be the real meaning of the Prophet. [¶9] Yet his object was at the same time indirectly to give them some hope of their future redemption; but this he did not do avowedly. We ought then to regard what the Prophet had in view, even to strike the Jews, as I have said, with terror, so that they might know that there was an evil nigh at hand more grievous than what their fathers suffered in Egypt, who yet had been most cruelly oppressed. Then their former liberation would be rendered obscure and not celebrated as before, though it was nevertheless an evidence of the wonderful power of God. [¶10] But, it will be rather said, Live does Jehovah, for he has brought his people from the land of the north; and for this reason, because there will be less hope remaining for you, when the Chaldeans shall subdue and scatter you like a body torn asunder, and when the name of Israel shall be extinguished, when the worship of God shall be subverted and the Temple destroyed. When therefore all things shall appear to be past remedy, this captivity shall be much more dreadful than that by which your fathers had been oppressed. Therefore, when God restores you, it will be a miracle much more remarkable. And that the Prophet took occasion to give thom some hope of God’s favor, may be gathered from the end of the verse, when he says, And I will make them to return to their own land: but the copulative ought to be rendered as a conditional particle, as though he had said, When I shall restore them to their own land which I gave to their fathers It now follows — ### Jeremiah 16:16 [¶12] Jeremiah 16:16 16. Behold, I will send for many fishers, saith the LORD, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks. 16. Ecce ego mitto ad piscatores multos, dicit Jehova, et piscabuntur; et sic (post haec) mittam ad multos venatores, et venabuntur eos de super omni monte, (hoc est, ex omni monte,) et omni colle, et foraminibus (vel, cavernis) rapium. [¶13] Some explain this of the apostles; but it is wholly foreign to the subject: they think that Jeremiah pursues here what he had begun to speak of; for they doubt not but that he had been speaking in the last verse of a future but a near deliverance, in order to raise the children of God into a cheerful confidence. But I have already rejected this meaning, for their exposition is not well founded. But if it be conceded that the Prophet had prophesied of the liberation of the people, it does not follow that God goes on with the same subject, for he immediately returns to threatenings, as ye will see; and the allegory also is too remote when he speaks of hunters and fishers; and as mention is made of ‘hills and mountains, it appears still more clearly that the Prophet is threatening the Jews, and not promising them any alleviation in their miseries. I therefore connect all these things together in a plain manner; for, having said that the evil which the Jews would shortly have to endure would be more grievous than the Egyptian bondage, he now adds a reason as a confirmation, — [¶14] Behold, he says, I will send to them many fishers, that they may gather them together on every side. He mentions fishers, as they would draw the children of Israel from every quarter to their nets. He then compares the Chaldeans to fishers, who would so proceed through the whole land as to leave none except some of the most ignoble, whom also they afterwards took away; and to fishers he adds hunters. Some understand by fishers armed enemies, who by the sword slew the conquered; and they consider that the hunters were those who were disposed to spare the life of the many, and to drive them into exile; but this appears too refined. Simple is the view which I have stated, that the Chaldeans were called fishers, because they would empty the whole land of its inhabitants, and that they were called hunters, because the Jews, having been scattered here and there, and become fugitives, would yet be found out in the recesses of hins and rocks. [¶15] The two similitudes are exceedingly suitable; for the Prophet shews that the Chaldeans would not have much trouble in taking the Jews, inasmuch as fishers only spread their nets; they do not arm themselves against fishes, nor is there any need; and then all the fish they take they easily take possession of them, for there is no resistance. Thus, then, he shews that the Chaldeans would gain an easy victory, for they would take the Jews as fishes which are drawn into nets. This is one thing. Then, in the second place, he says, that if they betook themselves into recesses of mountains, that if they hid themselves in caverns or holes, their enemies would be like hunters who follow the wild beasts in forests and in other unfrequented places; no brambles, nor thorns, nor any obstructions prevent them from advancing, being led on by a strong impulse; so in like manner no recesses of mountains would be concealed from the Chaldeans, no caverns where the Jews might hide themselves, for they would all be taken. We hence see that he confirms by two similitudes, what he had said in a preceding verse. He afterwards adds — ### Jeremiah 16:17 [¶17] Jeremiah 16:17 17. For mine eyes are upon all their ways: they are not hid from my face, neither is their iniquity hid from mine eyes. 17. Quia oculi mei super omnes vias ipsorum; non absconditae sunt a facie mea, et non sunt occultae iniquitates e regione oculorum meorum, (coram oculis meis; ad verbum est, de coram oculis meis.) [¶18] The Prophet now shews that the grievous calamity of which he had spoken would be a just reward for the wickedness of the people; for we know that the prophets were endued with the Spirit of God not merely that they might foretell things to come — for that would have been very jejune; but a doctrine was connected with their predictions. Hence the prophets not only foretold what God would do, but at the same time added the causes. There is then now added a doctrine as a seasoning to the prophecy; for the Prophet says that the destructiorl of the Jews was at hand, because they had long greatly provoked the wrath of God. As there is no end to the evasions of hypocrites, according to what we observed yesterday, God here reminds them of his judgment, as though he had said, “This one thing is sufficient, he knows their iniquities, and he is a fit judge; so they contend in vain, and try in vain, to excuse or to extenuate their fault.” [¶19] Hence he says that the eyes of God were on all their ways: and he mentions all their ways, because they had not offended only once, or in one way, but they had added sins to sins. Nor are they hid, he says: the Prophet presses the matter on their attention; for had he allowed their false pretences, they would have made no end of excuses. He therefore says that their ways were not hid, nor their iniquities concealed from the eyes of God. Now follows a confirmation —