Commentary on Jeremiah and Lamentations Volume 2 John Calvin
JEREMIAH AND LAMENTATIONS
and obliterated from their hearts? Let us then learn, that though false prophets may rise and obscure pure doctrine by their fallacies, and though the sacrificers should become apostates, and raise up, as it were, a banner to demolish the whole Church
--- yet let us learn to be firm; for our faith ought not to be shaken, though the whole world were in confusion, nay, though Satan mingled heaven and earth together.
In short, it is the real trial of our faith, when we firmly abide in God's truth at the time when Satan attempts above all things to throw everything into confusion. For Jeremiah does not speak here of the Egyptians or the Assyrians, but of the chosen people, the children of Abraham, the sacred heritage of God; and yet he says that the priests and prophets had become leaders to the people in their sinful courses, so that they cast aside the true worship of God, perverted the Law, and in short, departed from religion.
He afterwards adds, and the men of Judah and the inhabitants of Jerusalem He speaks not of the Israelites, who had long ago become polluted, and had abandoned themselves to ungodly superstitions, for they had become, as it were, aliens to the people of God; but he names only the Jews, who remained alive, that God's Church might continue in the world. He proceeds by degrees, for he mentions the inhabitants of Jerusalem in the last place. It was indeed less to be endured that those, who had the Temple before them, who were constantly reminded of God's true worship, should be apostates, than if they dwelt in villages; for those who lived in the country, and were wont to come to the Temple three times a year, had apparently some excuse.
But as the citizens of Jerusalem enjoyed so many religious means, as the Law of God continually sounded in their ears, as the sacrifices were as trumpets by whose blast they were summoned to serve and fear God, it was, as we have said, a great aggravation to their guilt. Hence the Prophet, for the sake of a greater reproach, joins them to the men of Judah It follows ---
Jeremiah 32:33
33. And they have turned unto me the back, and not the face: though I taught them, rising up early and teaching them, yet they have not hearkened to receive instruction.
33. Et verterunt mihi cervicem et non faciem; et docendo eos, et mane surgendo et docendo, et non audierunt (et ipsi non audientes, ad verbum, sed, non audierunt) ut reciperent correctionum (vel, disciplinam)
Here the Prophet expresses more clearly the perverseness of the people, as though he had said, that they had deliberately rejected every instruction, and had shewn no regard for God; for he who turns his back on us, does this knowingly and wilfully, and indeed not without contempt. When any one addresses me, and I look another way, is it not a manifest sign of contempt or disdain? and he who speaks, does he not see that he is disregarded? Thus God then complains that the Jews had not fallen away through ignorance, but as it were through a premeditated obstinacy: they then turned to me, he says, the neck, 297 when yet they ought to have been attentive to hear the doctrine of the Law. For God shews to us his face
297So the original is; but we say the back. The same words are found in Jeremiah 2:27. — Ed.
JOHN CALVIN
whenever he is pleased to prescribe what ought to be done, or to shew the way of salvation. When he looks on us, how detestable must be our pride, if we look not also on him in return? This, then, is the first thing, that the Jews had knowingly and wilfully despised God and his Law.
Then he amplifies their guilt by saying, And I taught them, I rose up early and taught them, and they hearkened not 298 If the Law had been only once promulgated, the Jews might have objected and said, that they were for the most part illiterate; but no color of pretense remained for them, since the Prophets were continually interpreting the Law, as God had also promised by Moses, ``A Prophet will I raise up for thee from the midst of thy brethren.'' (Deuteronomy
18:18)
For he intimates that this benefit would be perpetual in the Church, so that there would never be wanting Prophets to shew the right way to the people. For he sets
Prophets in opposition to soothsayers, diviners, foretellers, and all other ministers of Satan, as though he had said, that there was no reason for the people to seek the fallacies of Satan, since the Prophets were sufficient. Lest the Jews then should complain that they were hardly dealt with, God here shews that he had taught them, for he ascribes to himself what he had done by his Prophets: and doubtless Prophets and teachers are nothing else but the instruments of the Holy Spirit; for no one is fit to teach, but when he is guided by the Spirit of God. Justly then does God claim for himself these offices, so that all the praise for the building up of his Church is due to him, though he employs the labors of men. In this sense it is, that he says, that he had taught them.
Then he adds, that he rose up early, that is, that he had been sedulous. As a master of a family, who is solicitous for his own, early inquires how they are, and looks around the whole house; so also God represents himself here, speaking of his care in teaching the Israelites, as though he had said, that not only his Law was set before their eyes, by which they might learn what was right, but that Prophets were also given who ceased not to admonish and exhort them.
Now this manner of speaking ought to be particularly observed, as we hence learn how base their ingratitude is who reject the teaching of the Prophets; for they not only disregarded men, but God himself, as Christ also declares, ``He who hears you, hears me; and he who rejects you, rejects me.'' (Luke 10:16)
This form of speaking, then, commends the truth of the doctrine taught by the Prophets; for God comes forth and shews that he speaks by his servants. And on the other hand, we learn what an incomparable blessing it is to have faithful and true teachers; for God, through them and their labors, with certainty declares that he cares for our salvation, as though he watched over us, as though he rose up early, as though he visited us; and the preaching of the Gospel is not without reason called the visitation of God. There is, then, no reason for us to seek anything better, when 298The words for teaching, and early rising, are participles, dependent on "me," in the previous clause, and by making a little change in the order of the words, the sense would be more evident, — And they turned the neck and not the face to me, while teaching them, early-rising and teaching; yet they hearkened not to receive instruction. They turned their back, while God was teaching them! — Ed.