Commentary on Jeremiah and Lamentations Volume 2 John Calvin (continued)
JOHN CALVIN
our vices and think that we have done our duty to God, when we have apparently given some evidences of piety; for except we really and sincerely obey God, all other things are esteemed of no value by him. It then follows ---
Jeremiah 26:3
3. If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
3. Si forte audiant et convertantur quisque a via sua mala, et poeniteat me mali quod ego cogitans ad faciendum (id est, cogito facere) ipsis propter (a facie, ad verbum) malitiam actionurn ipsorum.
In this verse God briefly shows for what end he sent his Prophet. For it would not have been sufficient for him to announce what he taught, except it was known to have been the will of God. Here then God asserts that he would not be propitious to the people, except they complied with what he required, that is, to repent. Thus he testifies that what was taught would be useful to them, because it had reference to their safety; and a truth cannot be rendered more entitled to our love than when we know that it tends to promote our wellbeing. Therefore God, when he saw the people rushing headlong through blind despair into all kinds of impiety, designed to make the trial whether or not some of them were healable; as though he had said, ``What are ye doing, ye miserable beings? It is not yet wholly over with you; only obey me, and the remedy for all your evils is ready at hand.'' We now see what God's design was, even that he wished to give those Jews the hope of mercy who were altogether irreclaimable, so that they might not reject what he taught on hearing that it would be for their good.
But we may hence gather a general doctrine; that when God is especially displeased with us, it is yet an evidence of his paternal kindness when he favors us with the prophetic teaching, for that will not be without its fruit, except it be through our own fault. But at the same time we are rendered more and more inexcusable, if we reject that medicine which would certainly give us life. Let us then understand that the Prophet says here, that he was sent that he might try whether the Jews would repent; for God was ready to receive them into favor.
By saying {,}אוליauli, ``if peradventure,'' he made use of a common mode of speaking. God indeed has perfect knowledge of all events, nor had he any doubt respecting what would take place, when the prophets had discharged their duties; but what is pointed out here, and also condemned, is the obstinacy of the people; as though he had said, that it was indeed difficult to heal those who had grown putrid in their evils, yet he would try to do so. And thus God manifests his unspeakable goodness, that he does not wholly cast away men who are almost past remedy, and whose diseases seem to be unhealable. He also strengthens his Prophet; for he might from long experience have been led to think that all his labor would be in vain; therefore God adds this, that he might not cease to proceed in the course of his calling; for what seemed incredible might yet take place beyond his expectation.
We now see why it was said, If so be that they will hear
It is then added, and turn, etc. From the context we learn, that repentance as