Commentary on Jeremiah and Lamentations Volume 2 John Calvin (continued)
JOHN CALVIN
have given way to murmuring complaints as they often did. But God here declares that he was the author of their exile, in order that the Jews might know that God justly punished them for their many and grievous sins. But God, in the second place, shews that it was in his power, whenever he pleased, to restore those whom he had afflicted. It was the same as to raise from death those whom he had slain, according to what is said elsewhere, ``God is he who kills, and who brings to life.''
(1 Samuel 2:6.)
Many indeed can destroy, but they cannot heal the wound which they may have made. But with regard to God, he is both a righteous Judge and a merciful Savior.
As, then, death is in his power whenever he punishes men for their wickedness, so also he has life in his hand and at his bidding, whenever he intends to shew mercy.
We now, then, perceive what the Prophet had in view in saying that the Jews had been driven away by God.
He afterwards adds, They shall dwell in their own land It was necessary that the Jews should have been sustained by this support until the coming of Christ, for they saw that they would be in that inheritance which had been promised to the fathers as a pledge of eternal life and of the heavenly kingdom. It now follows, ---
Jeremiah 23:9
9. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the LORD, and because of the words of his holiness.
9. Propter prophetas (alii, ad prophetas, et potest legi ita ad verbum) contritum est (vel, confractum est) cor meum in medio mei; commota sunt (vel, concussa) omnia ossa mea (proprie, luxata sunt, quia de ossibus agitur; quantum ad verbum spectat, significat agitari, et moveri; sed quoniam nunc loquitur de ossibus, sermo erit aptior, luxata esse ossa;) fui tanquam vir ebrius super quem transiit vinum (hoc est tanquam vir obrutus vino) a facie Jehovae, et a facie sermonum sanctitatis ejus.
The Prophet here again inveighs against the wickedness of the people; but as the prophets by their flatteries had then led astray the king and his princes, as well as the people, the Prophet directed his discourse to them, and says that his heart was troubled on account of the prophets We know that men think themselves half absolved when no one severely reproves them. When, therefore, the prophets ceased from their work, there was so great a security among the whole people, that there was no fear of God in them. This is the reason why the Prophet now says that his heart was troubled on account of so much indifference; for the prophets were, as it is said elsewhere, like dumb dogs; they overlooked the most grievous and the most atrocious sins, they made no effort to restore the people to the right way. Troubled, then, he says, is my heart for the prophets; a heavier judgment awaited them, for they ought to have been the instruments of God's Spirit, the heralds of his judgments; they ought to have undertaken his cause by using exhortations, reproofs, and threatenings.
There is yet no doubt but that what is said ought to be extended to the whole body of the people. But Jeremiah wished to begin with the prophets, as though he had