Commentary on Jeremiah and Lamentations Volume 2 John Calvin
JOHN CALVIN
and the true prophets in the same rank. But we know that all God's servants had so directed their discourse to the elect people, as yet to speak of foreign kingdoms and of far countries; and this has not been without reason distinctly expressed; for when they spoke of any monarchy they could not of themselves conjecture what would be: it was therefore necessary for them thus to speak by the impulse of the Holy Spirit.
Were I disposed to assume more than what is lawful, and to pretend that I possess some special gift of prophesying, I could more easily lie and deceive, were I to speak only of one city, and of the state of things open before my eyes, than if I extended my predictions to distant countries: when therefore Jeremiah says that the prophets had spoken of divers and large countries, and of most powerful kingdoms, he intimates that their predictions could not have been ascribed to human conjectures; for were any one possessed of the greatest acuteness, and were he to surpass angels in intelligence, he yet could not predict what is hereafter to take place in lands beyond the seas But whatever had been predicted by the prophets, God sanctioned it by the events of time. It then follows that their call was at the same time sanctioned; that is, when God as it were ratified from heaven what they had spoken on earth.
Whether therefore the prophets spoke of peace, that is, of prosperity, or of war, famine, and pestilence, when experience proved that true which they had said, their own authority was at the same time confirmed, as though God had shewed that they had been sent by him.
We must also notice the word {,}באמתbeamet, he says that God sent them in truth He condemns here the boldness which impostors ever assume; for they surpass
God's faithful servants in boasting that they have been sent. As then they were thus insolent, and by a fallacious pretense of having been called to their office, deceived unwary men, the Prophet adds here this clause, intimating that they were not all sent in truth. He thus conceded some sort of a call to these unprincipled men, but yet shewed how much they differed from God's servants, whose call was sealed by God himself. It follows ---
Jeremiah 28:10-11
10. Then Hananiah the prophet took the yoke from off the prophet Jeremiah's neck, and brake it.
10. Et abstulit Chananias propheta ligamen illud (vinculum) e collo Jeremiae prophetae, et confregit illud.
11. And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way.
11. Et dixit Chananias in oculis totius populi (hoc est, coram toto populo loquutus est,) dicendo, Sic dicit Jehova, In hunc modum confringam jugum Nebuchadnezer, regis Babylonii cum adhuc (id est simulae) fuerunt duo anni dierum e collo omnium gentium: et profectus est Jeremias propheta per viam suam.
It was not enough for the impostor to resist the holy servant of God to his face, without laying sacrilegious hands on that visible symbol, by which it had pleased
God to testify that the Prophet's message was true. For such was the tardiness of
JEREMIAH AND LAMENTATIONS
the people, nay, their insensibility, that they could not be much moved by words; therefore God added a symbol, for Jeremiah carried cords or bands around his neck: and it was a sign of reproach before men, yet, in order to touch the people, he refused not to undergo that reproach.
The band then on the neck of Jeremiah was like a sacrament; for it was a visible sign to establish the credit of his message. And what did Hananiah do? After having insolently inveighed against Jeremiah, and promised deliverance to the people after two years, he violently broke and took off the cord or the band which Jeremiah had around his neck.
We hence see how great and how impetuous is the fury of those whom the devil impels: for when once they arrive at that degree of temerity as to dare to resist the word of God, and, were it possible, to cast him from his own throne, they spare no symbols of his power and glory. We ought especially to notice this madness of Hananiah; for he not only resisted God's servant, and endeavored to subvert his prophecy, but also snatched away the bands, that he might set up the falsehood of the devil in opposition to the true sacrament. This sign, as we have said, availed to confirm the prophecy of which we have heard; but what was done by Hananiah? he not only took away that sign, but by breaking the bands he attracted the attention of men, and by such a representation made them to believe that there would be in two years a deliverance. Then Hananiah displayed his furious zeal in two ways; for he profaned that symbol which Jeremiah had adopted according to God's command, and he also took it away, as though he aimed to be above God, and to overthrow his truth, and would triumph over it.
The same thing we now see done under the Papacy: for we know that what Christ had commanded has been either corrupted, or obscured, or blotted out by them; and they have also devised fictitious sacraments and innumerable pompous rites, by which they fascinate foolish and credulous men. The same did Hananiah; and therefore his disciples and imitators are the Papists; who not only reject or extenuate the testimonies which have come from God, but plainly dishonor his sacraments by arrogantly bringing forward their own devices and inventions.
We must also notice how craftily this impostor insinuated himself; for he seemed to imitate the true prophets of God, for he set a sign before the people, and then added a doctrine. The Papists have their empty signs, but they only delight the eyes, while yet they have no care nor concern for the ears. But Hananiah came still nearer to God's servants, so that he might deceive even those who were not stupid. What, indeed, could we desire more in this man than that he should set forth a sign? He also added the name of God and declared what was his purpose, in this manner will I break the yoke of Nebuchadnezzar: nor did he speak in his own name, but assumed the person of God, Thus saith Jehovah, I will break the yoke of Nebuchadnezzar.
But as we have elsewhere said, this preposterous imitation of the devil ought not to disturb pious minds; for God ever supplies his own people with the spirit of discernment, provided they humbly pray to him. And therefore whenever Jeremiah repeated the word prophet, which he conceded to Hananiah, as he assumed it himself, for whenever he spoke of Hananiah, he honored him with this name, even that
JOHN CALVIN
he was a prophet, --- the holy man was not ignorant what an occasion of offense it was, when a prophet, who is so acknowledged in the Church of God, is yet the minister of Satan, a liar and an impostor. But his object was to warn us in due time, lest novelty should frighten us when any boasts of the title of a prophet. So the Papists brag that they are prelates and bishops, and boast that they are the successors of the Apostles: but the devil is their chief, who calls himself the Vicar of Christ on the earth. Then Jeremiah designedly called Hananiah so many times a prophet, so that our faith, when any such thing happens to us, may not fail, as though some new thing had taken place. I cannot to-day finish the last part of the verse.
PRAYER
Grant, Almighty God, that since thou wouldest so try the constancy of our faith as to permit the devil to blend his lies with thy holy truth, we may not yet be entangled in them, but be attentive to that light which thou settest before us, and by which thou guidest us into the way of salvation; and may we in the spirit of docility so offer ourselves to be ruled by thee, that thou mayest also become our faithful and infallible leader, until we shall at length attain that eternal life which has been obtained for us by the blood of thine only-begotten Son. --- Amen.
Lecture one Hundred and Eighth
Hananiah, after having broken the bands of Jeremiah, predicted that God would liberate the Jews as well as other nations from under the yoke of King Nebuchadnezzar; and it is at length added, that Jeremiah went his way; by which words the Prophet intimates that he left the place, for he was unwilling contentiously to dispute with a violent man, or rather with a wild beast; for it is probable, nay, it may be concluded as certain, that Hananiah had great power in the Temple, for his prophecies were plausible. For as men always seek flatteries, when they heard promised to them what was especially desirable, even an end to all their evils and calamities after two years, all of them greedily received what the impostor had said. Besides, not only his tongue fought against Jeremiah, but also his hands, for he violently assailed the holy man when he broke his bands. Hence Jeremiah could not have acted otherwise than to turn aside as it were from the storm; nor did he do this through fear, but because he saw that his adversary would be his superior in wrangling, nor did he hope to be heard amidst noise and clamors; for he saw that a great tumult would immediately rise if he began to speak. He found it therefore necessary to withdraw from the people.
We are hereby reminded that we ought wisely to consider what occasions may require; for it is not right nor expedient to speak always and everywhere. When, therefore, the Lord opens our mouth, no difficulties ought to restrain us so as not to speak boldly; but when there is no hope of doing good, it is better sometimes to be silent than to excite a great multitude without any profit. True indeed is that saying of Paul, that we ought to be instant out of season, (2 Timothy 4:2;) but he means, that the ministers of Christ, though they may sometimes offend and exasperate the minds of many, ought not yet to desist but to persevere. But Jeremiah had no hearers, and the whole people were so incensed, that he could do nothing against that impostor even if he exposed himself to death. He therefore was silent, for he