Commentary on Jeremiah and Lamentations Volume 2 John Calvin (continued)
JOHN CALVIN
unequalled power of God, he now extols his righteous judgment in inflicting punishment on an ungodly and wicked people. For this end he refers to the favor of redemption, and he then adds that the land had been given to Israel which had been promised to their fathers. He afterwards states that this favor had been conferred on the ungrateful, for they immediately shook off the yoke and despised God their redeemer, together with his Law.
He then says, that the people had been brought up from the land of Egypt with signs and wonders This is an amplification, for God had in an unusual manner made it sufficiently evident that without his favor the people could not have been delivered from Egypt. For had it not been for the manifest display of God's power in miracles and wonders, the Israelites might have appropriated to themselves the favor of God, or to some worldly instrumentality; but God's favor appeared so resplendent in signs and wonders, that the liberation of the people could not have been ascribed either to fortune, or to the efforts of men, or to any other means. And for the same purpose he mentions the strong hand and the extended arm. He intimates by these words, that the people had been so delivered, that the hand of God, yea, his extended arm, openly appeared, that is, his power, as we have explained elsewhere, was manifested far and wide.
He refers at last to great terror: such was the haughtiness of their enemies, that they would have never suffered the people to depart, had they not been filled with great terror. As then the Egyptians had been by terror subdued, Jeremiah amplifies by this circumstance the favor of redemption, as though he had said, that God's favor was not obscure, because the Israelites might have known by these extraordinary evidences that they were delivered by a divine power. For so great was the power, the valor, and cruelty of their enemies, that no hope of a free departure could have been entertained, had not God put forth his hand from heaven. It afterwards follows, Jeremiah 32:22
22. And hast given them this land, which thou didst swear to their fathers to give them, a land flowing with milk and honey;
22. Et dedisti illis terram hanc quam juraveras patribus eorum ad dandum ipsis (hoc est, to daturum ipsis) terram fluentem lacte et melle; Here the fruitfulness of the land is commended, so that the ingratitude of the people for their redemption might appear less excusable. God had already bound them, as it were, more than enough to himself, but when the wealth and fruitfulness of the land were added, the bounty of God was doubled, which, by a stronger and more sacred chain, bound the people to obedience. But when they buried, as it were, both their benefits, their impiety was extreme, and so much baser was their ingratitude. We hence see why the Prophet said that the land was given to the people.
He at the same time mentions the reason, even because it had been promised to their fathers. It is not, however, right to suppose that the fathers had any merits, as Jerome says, who ignorantly perverts this passage; for he says, that nothing was due to the people on the ground of merit; but that the fathers were yet worthy