God, after having set forth the wickedness of his people, and severely (continued)
JOHN CALVIN
remembered the love which he had manifested towards his people. In short, he shews here that pardon was ready, if the people sought reconciliation; and he confirms the same thing when he adds —
Jeremiah 3:5 5. Will he reserve his anger for ever? will he keep it to the end? Behold, thou hast spoken and done evil things as thou couldest.
5. An observabit in seculum? an custodiet in perpetuum? Ecce, loquuta es, et perpetrasti malitias (vel, scelera) et potuisti.
God shews that it was the fault of the Jews, that he did not receive them into favor. And here he takes the argument from his own nature, and speaks of himself in the third person; and it is the same as though the Prophet had interposed this reasoning, "God is not inexorable, for he is as ready to forgive as he is long — suffering: now, then, what prevents you from living happily again under his government? for he will spare you, provided he finds in you genuine repentance." We now then see, what the Prophet means here: for as God had kindly exhorted the people to repent, the Prophet speaks now generally of God's own nature, — that he keeps not for ever, nor reserves perpetually
These words, when put alone, mean that he does not cherish vengeance, and in our language we imitate the Hebrews, Il lui garde. This garde, when put without anything added to it, means, as I have said, that vengeance is cherished within. But nothing is more contrary than this to the nature of God. It hence follows, that the Jews had no obstacle in their way, except that they shunned God, and that being addicted to their own vices, they were unwilling to receive the pardon that was freely offered to them.
As to the second clause, it admits of being explained in two ways. We may regard an adversative particle to be understood, "though thou hast spoken and hast done, "etc.; as if God had said, that he would be propitious to the Jews, however atrociously they might have sinned. But another view is more simple, — that God here complains that there was no hope of amendment, as they had become hardened in their vices, "Thou hast spoken," he says, "thou hast done, and thou hast been able." And interpreters further vary in their views: for the copulative is explained by some as a particle of comparison, in the sense of {,}כאשרkeasher, "according to what thou wert able, thou hast done wickedness." But others take the words more simply and more correctly, as I think, "Thou hast been very strong;" that is, thou hast exerted all thy power, so that thou hast put forth all thy strength in doing evil, as we say in Latin, pro virili, with all thy might; that is, as far as thy capacity extended, thou hast devoted thyself to wickedness. 76
76This and the preceding verse have been variously explained. The view given by Calvin has been most commonly adopted; but it is hardly consistent with a literal rendering of the original, which I consider to be as follows, — 4. Hast thou not from this time called to me, "My Father, the guide of my youth art thou: 5. Will he reserve wrath for ever, Or keep it to the end?" Behold, thou hast so spoken, And hast done evils and persevered. "From this time," that is, the time spoken of before, when the people followed idolatry. During this time, they called God their Father, and promised themselves the remittance of his displeasure. They said