---
title: "Commentary on Jeremiah and Lamentations, Volume 4"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 53 of 123
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/53/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 4, section 53. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/53/"
---

# Commentary on Jeremiah and Lamentations, Volume 4

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 4 of 5.

## 53. Jeremiah 34:17

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/53/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/53/#p-N

[¶0] Jeremiah 34:17 17. Therefore thus saith the LORD, Ye have not hearkened unto me, in proclaiming liberty, every one to his brother, and every man to his neighbour: behold, I proclaim a liberty for you, saith the LORD, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth. 17. Propterea sic dicit Jehova, Vos non audistis me ad promulgandam (hoc est, ut promulgaretis) libertatem quisque fratri suo, et quisque proximo suo (vel, propinquo, vel, sodali suo) ecce promulgo contra vos libertatem, dicit Jehova, gladio, pesti et fami, et dabo vos in commotionum cunctis regnis terrae (alii vertunt, ecce promulgo vobis libertatem ad gladium et ad pestera et ad famem; quantum ad summam rei pertinet, non multum est discriminis utrumvis legamus, nempe, promulgo vobis libertatem ad, etc., vel, promulgo contra vos libertatem gladio, etc., ut videbimus)

[¶1] Here the Prophet shews that a just reward was prepared for the Jews, who robbed their brethren of the privilege of freedom, for they also would have in their turn to serve after the Lord had made them free. But he alludes to the way then in use in which they had granted freedom, and says, Ye have not proclaimed liberty They had indeed proclaimed it, as we have seen; but not in sincerity, for they who had been for a short time made free, were soon afterwards constrained to serve. God then makes here no reference to the outward act which the Jews had performed, but shews that faithfulness and integrity are so pleasing to him, that he makes no account of what is merely done outwardly. Hence the promulgation of liberty is not before God the verbal one, but that which is carried into effect. With men it is enough to profess a thing, but God regards as nothing all false professions. He therefore complains that the Jews did not obey his word. We have already said that it was not right according to the law to retain servants longer than six years; for in the seventh year the law ordered those who had given themselves up to servitude to be set free. But God restored this law as it were by way of recovery, as it had become almost obsolete. And this is the reason why he says that they hearkened not For he had not only taught by Moses what was right, but had also shewn by Jeremiah that the Jews impiously and wickedly disregarded this humane command. We hence learn what it is to obey God’s word, even when we not only embrace what he declares, but also persevere in obedience to him: for it is not enough to exhibit some kind of a right feeling for a short time, except we continue to obey God. The Jews had with their mouth made a profession, and gave some evidence of a disposition to obey; the servants were allowed their liberty; but as the masters shortly after returned to their previous injustice, we see the reason why God says that they had not hearkened to him

[¶2] It is added, that he would proclaim liberty to them, that is, against them. If we read, “Behold, I proclaim liberty to you,” then the meaning is, “I will emancipate you,” that is, “I shall have nothing more to do with you; go and enjoy your own liberty; but ye shall immediately become a prey to other masters, even to the sword, to the pestilence, and to famine.” This meaning is not unsuitable; for it was the happiness of the ancient people alone to be under the protection of God: but when they became disobedient, he dismissed them, and would not have them under his guardianship. But nothing can be more miserable than such emancipation, that is, when God rejects those over whom he had been pleased to rule, and whose patron he had for a time been; for all kinds of evils will soon come upon them, and God will not interpose his hand. This, then, is the liberty of those who are not willing to bear, as it becomes them, the yoke of obedience to God, even to be exposed to all evils, for it is only by him we can be defended. We hence see that the meaning is very suitable, when we read “Behold, I proclaim to you liberty, but it is to the sword, to the pestilence, and to the famine.”

[¶3] We may, however, take another view, “Behold, I proclaim liberty for you,” that is, against you; for ל, lamed, has this sense: “I proclaim liberty against you,” — how? to the sword, etc., that is, “I order the sword to exercise power against you, and I will permit also the same right to the pestilence, and I will permit a like dominion to the famine: the sword, then, and the pestilence, and the famine, shall rule over you, for ye cannot bear my authority.” For though the Jews boasted that they were God’s chosen people, yet as they were so refractory as to despise the Law and the Prophet, it is quite evident that what they wished was unbridled licentiousness. God then renounces here his own right, and says that it was their fault that they were not free, for he would no more defend them, as an advocate his clients, or as a master his servants. So also it is said in the Psalms,

[¶4] “Behold, our eyes are to God, as the eyes of servants who look to their masters, as the eyes of a maid to her mistress.” (Psalm 123:1, 2)

[¶5] We indeed know that servants formerly were exposed to all sorts of wrongs; they dared not move a finger, when grievously treated; but if any servant was wronged by another man, his master would undertake his cause and defend him. Then the Psalmist compares the people to servants and slaves, and says that their whole safety depended on the help of God. But God now declares that he will be no longer their guardian; and when he dismissed them, all kinds of evils, as we have said, would come upon them, even the sword, the pestilence, and the famine.

[¶6] He at length adds, And I will give you for a commotion to all the kingdoms of the earth The words may mean two things. Some take them as though God threatened that they should become unsettled, and vagrants through all the kingdoms of the world; and others, that they would be for a commotion, for every one either seeing or hearing of their miserable state would tremble. The passage is taken from Deuteronomy 28:25, where we read,

[¶7] “I will give thee for a commotion.”

[¶8] The latter meaning is what I mostly approve, — that the Jews would be for a commotion; for the vengeance which God would take on them would be so dreadful, that all would be greatly moved or affected, according to what is said by Isaiah,

[¶9] “The, commotion shall be for amazement.” (Isaiah 28:19)

[¶10] We then perceive what the Prophet means, — that God would so severely punish perjury and treachery, that the Jews would become an example to all people; for it would be a sad spectacle for all nations to see the children of Abraham, whom God had adopted, the most miserable of human beings. Their condition, then, would be an object of horror; and this is what the Prophet now declares and threatens. It follows, —

### Jeremiah 34:18-19

[¶12] Jeremiah 34:18-19 18. And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the part thereof, 18. Et dabo viros qui transgressi sunt foedus meum, qui non stabilierunt sermones foederis, quod inciderunt coram me, vitulo quem conciderunt in duo, et transierunt inter partes ejus, 19. The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf; 19. Principes Jehudah et principes Jerusalem, proceres (eunuchos) et sacerdotes, et totum populum terrae, qui transierunt inter partes vituli.

[¶13] He pursues the same subject, — that perjury would not be unpunished. But here is described the manner of making an oath, even that they cut a calf into two parts, and passed between these parts Now we know that this was the custom in the time of Abraham, for it is said that he offered a sacrifice to God as a symbol of the covenant, and cut the victim, and passed between the parts. Historians also relate that the Macedonians in mustering an army observed the same ceremony; and it was probably a custom which prevailed among all nations. When the Romans made a covenant, they sacrificed a sow; they did not divide it into parts, but killed it with a stone; and this was the form of execration, — “So may Jupiter smite him who will violate this covenant; if I violate this covenant, may Jupiter thus smite me, as I now kill this sow.” But we see that among the Orientals, the victims were cut in two, and there was another form of execration, even that he might be thus cut asunder, who unjustly and in bad faith violated the given promise or engagement.

[¶14] It is to this custom the Prophet refers here, and says, I will give the men who have transgressed my covenant, which they made before me by the calf which they cut into two parts, and passed between the parts, etc. But God assigns a reason why he resolved to inflict so dreadful punishment on perjury: he said before, that his name was profaned, and now he adds, that his covenant was violated. He does not speak here of the Law; the covenant of God is called the law for the most part in Scripture; but Jeremiah takes it here in a different sense, even the covenant in which God’s name was interposed, or what was sanctioned by an appeal to God, as by way of excellence, marriage is called by Solomon the covenant of God, because it is the principal contract among men. But as the Jews had promised in God’s presence that they were ready to obey, when Jeremiah commanded the servants to be made free, and as the agreement was confirmed by a solemn rite, hence the promise given to men is said to be the covenant of God, even on account of the sanction which we have mentioned.

[¶15] Let us then remember, that whenever we perform not what we have pledged, not only wrong is done to men, but also to God himself, and that it is a sacrilege, and what is much more atrocious than theft, or fraud, or cruelty. Let us, therefore, learn from this passage to act in good faith, especially when the name of God is invoked, when he is appealed to as a witness and judge.

[¶16] He adds afterwards, that they had transgressed his covenant; and he immediately explains himself, because they have not confirmed the words of the covenant which they had made before him. To confirm or establish the words, was to persevere in what they had promised. For the Jews gave a proof of humanity for a short time; but it was a mere falacious show and pretense. It was for this reason, then, that the Prophet says that they had not confirmed or ratified the words of the covenant which they had made Then follows the outward ceremony, the calf which they had cut into two parts; and they passed between them, in order that this very passing might produce a deep impression on their hearts, and make them dread the violation of their faith. For we know that external signs are intended for this end, — that men may be kept awake, who would otherwise be tardy and slothful. The same also is the use of sacred symbols, by which God intends to touch and move all our senses. It hence appears how great must have been the insensibility of the people, when they afterwards disregarded that awful protest, for they had passed between the parts, and imprecated such a death on themselves if they failed in what they promised. They afterwards hesitated not to violate their promise. We hence see that they were under the power of a diabolical madness, when they disregarded God’s judgment.

[¶17] He adds, The princes of Judah and the princes of Jerusalem, etc. He does not here name them as though they were different persons, but he speaks by way of amplifying. He then says that he would punish these chief men, lest they should think themselves to be exempted, because they were superior to others in rank and honor; for we know that those who are elevated in the world are so filled with pride, that they deem themselves as free from all laws. This, then, is the reason why God expressly names the princes and the eunuchs. But he does not mean by the eunuchs those who had been emasculated, as we have stated already in several places. The chief men were called by this name, סרסים serasim.

[¶18] He mentions the princes of Jerusalem, because they were especially proud, on account of their privileges as citizens; for in Jerusalem was the royal residence and the sanctuary of God. But the Prophet declares that their lot would be nothing better than that of the common people, because God would not suffer his holy name to be a mockery and all equity to be violated, and especially the covenant made in his name to be deemed as nothing, and rendered wholly void. At length he names the whole people; whosoever, he says, have passed between the parts of the calf, shall be punished. It follows —

### Jeremiah 34:20

[¶20] Jeremiah 34:20 20. I will even give them into the hand of their enemies, and into the hand of them that seek their life: and their dead bodies shall be for meat unto the fowls of the heaven, and to the beasts of the earth. 20. Et dabo illos in manum inimicorum ipsorum, et in manum quaerentium animam ipsorum: et erit cadaver ipsorum in cibum avi (hoc est, avibus) coelorum, (est heterosis numeri) et bestiae (hoc est, bestiis) terrae.

[¶21] He confirms and explains what he had before said, and expresses how the punishment would be executed, — that he would deliver them into the hand of their enemies; and he adds, who seek their life, in order to shew that their enemies would not be content with the spoils, or with a moderate punishment, but would be their inveterate enemies, who would not be satisfied until they destroyed them. Now this passage teaches us also that the ungodly are God’s scourges, for the punishment he resolved to inflict on the transgressors of his law, he executed through them. Though then the Chaldeans had another object than to be God’s ministers in punishing the Jews, yet they performed God’s work as though they were his hired servants, subject to his own will and pleasure. Nor is there a doubt but that their minds had been greatly exasperated against the Jews, so that they shed blood indiscriminately withoat mercy: for as God often says,

[¶22] “I will give you favor in the sight of your enemies,” (Exodus 3:21; 11:3)

[¶23] so also on the other hand, he declares, that when enemies raged cruelly against them, it was through hls secret influence, he having resolved severely to punish them. This is the reason why he now says, that he would deliver the Jews into the hand of those who sought their life, that is, who were not intent on prey or spoils, and would not be satisfied with moderate punishment, but would be implacable enemies, until they destroyed the people.

[¶24] Another kind of punishment follows, Their carcases shall be for food to the birds of heaving, and to the beasts of the earth, as though he had said, that God’s vengeance on the Jews would be made evident even after death. We said last week, that it would be no loss to us were we to he unburied, for burial brings no advantage to us; but yet it is a sign of God’s vengeance. As then famine, and nakedness, and cold, and diseases, and other evils, are evidences of God’s wrath against men, so also it is when the body of a dead man is cast forth, and is either torn by wild beasts, or eaten by birds. If any one objects and says, that this has sometimes happened to the best and holiest of God’s servants; to this we answer, that temporal punishment happens in common to the good and the bad; but when God by famine and want, by diseases also, or by exile, or by prison, or by any other evils, tries and chastises his servants, all this is to them as a help to their salvation. Yet this special mercy of God towards the faithful, which is a peculiar privilege, is no reason why all miseries should in themselves be deemed evidences of God’s wrath, for they are everywhere called curses. And we also know that from the same fountain flow all the evils which men suffer in this life, even from God’s judgment, who in this manner executes punishment. It is not then without reason that the Prophet here declares, that so severe and dreadful would be God’s judgment towards the Jews, that it would extend beyond death itself, for they would become meat to the birds of heaven and to the beasts of the earth. It follows —