Commentary on Jeremiah Volume 1 John Calvin
JOHN CALVIN
the reproaches of the heathens: how can this be?'' Since then the Israelites thus deplored their lot, and cast the blame on God, the Prophet gives this answer, Bless themselves shall the nations and glory in him Some refer this to the Israelites, but not correctly. It had indeed been said to Abraham, ``In thy seed shall all nations be blessed,'' or, shall bless themselves. But this blessing had its beginning, as it is here noticed by the Prophet. For we must look for the cause or the fountain of this blessing: how could the nations bless themselves through the seed or the children of Abraham, except God, the author of the blessing, manifested his favor towards the children of Abraham? Very aptly then does the Prophet say here, Then bless themselves in God shall all the nations, and in him shall they glory; that is, ``Ye are to be blamed, that God's curse is upon you and renders you objects of reproach to all people, and also, that heathens disdain and despise the name of God: for your impiety has constrained God to deal more severely with you than he wished; for he is ever ready to shew his paternal clemency. What then is the hindrance, that the nations bless not themselves in God and glory in him? that is, that pure religion does not flourish through the whole world, and that all nations do not come to you and unite in the worship of the only true God? The hindrance is your impiety and wickedness; this is the reason why God is not glorified, and why your felicity is not everywhere celebrated among the nations.'' We now perceive the meaning of the Prophet, --- that the Jews groundlessly imputed blame to God, because they were oppressed by so many evils; for they had procured for themselves all their calamities, and at the same time gave occasion to heathens to profane God's name by their reproaches. 99 It follows ---
Jeremiah 4:3
3. For thus saith the LORD to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.
3. Quoniam sic dicit Jehova viro Jehudah (hoc est, Judaeis) et Jerosolymae, Novate vobis novale, et ne seminetis super spinas.
The Prophet still pursues the same subject; for he reproves the hypocrisy of the Israelites, because they sought to discharge their duty towards God only by external ceremonies, while their hearts were full of deceits and of every kind of impiety and wickedness. Hence he says, that God required this from the Jews, --- to plough again the fallow, and not to sow among thorns.
It is a most suitable comparison; for Scripture often compares us to a field, when it represents us as God's heritage; and we have been chosen by God as a peculiar people for this end --- that he may gather fruit from us, as a husbandman gathers produce from his fields. We can indeed add nothing to what God is; but there is a fruit which he demands; so that our whole life is to be devoted to his glory. God then would not have us to be idle and fruitless, but to bring forth some fruit. But 99This is a very lucid and satisfactory exposition. The import of the passage is very clearly given. A simpler version may be made, and such as will exhibit the meaning more plainly. When two vaus occur, they may often be rendered, when and then: so here, — 2. When thou shalt swear, "Live does Jehovah," In truth, in judgment, and in righteousness; Then call him blessed shall nations, And in him shall they glory. To swear is to avow Jehovah as our God. The verbs "bless" and "glory" are both in Hithpael, which has commonly a reciprocal sense, but not always. See Psalm 72:17; Psalm 105:3. This and the preceding verse belong to the last chapter. — Ed.