Commentary on Jeremiah Volume 1 John Calvin (continued)
JOHN CALVIN
and how monstrous is their impiety! This then is what Jeremiah sets forth, Though they say, Live does Jehovah, yet in this they swear falsely
We now perceive the Prophet's meaning: In the first place, he takes away from hypocrites their vain confidence in thinking that God would be propitious to them, provided they avowed his name, without considering how precious God's name is, but regarding it as nothing to swear carelessly by his name: but the Prophet not only condemns the hypocrisy of the Jews, but, as I have said, he enhances their wickedness; for they hesitated not to profane God's sacred name, and to carry on, as it were, an open war with him, by abusing his name in swearing.
By mentioning, Live does Jehovah, he refers to the words which the godly also use when they make an oath; for when they appeal to the living God, it is the same thing as though they stood before his tribunal; and at the same time said, that they knew that though God may defer his vengeance, yet an account must be given, because he ever lives. Thus the godly acknowledge that there is nothing gained by delay, in case God suspends his vengeance, if they swear falsely. But the Prophet, as I have already said, applies this to hypocrites, who seemed to ascribe great honor to God, for nothing is more specious than their words: gall indeed was in their heart, while honey was on their lips. Hence the Prophet derides this false pretense, and says, ``Even when they swear most solemnly as to the words used, and shew a high concern for religion, nevertheless they swear falsely.'' Some render {,}לכןlacen, surely, or certainly; but the meaning will be plainer, if we render it ``nevertheless.'' 129 It follows ---
Jeremiah 5:3
3. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.
3. Jehova, oculi tui annon ad veritatem? Percussisti eos, et non doluerunt; consumpsisti eos, et renuerunt suscipere disciplinam (vel, correctionem;) obduraverunt facies suas magis quam petram (vel, lapidem, magis quam saxum;) renuerunt converti (vel, redire.)
Some give a strained exposition of the beginning of the verse, or rather pervert it, as though the Prophet had said, that God would not turn his eyes from what was right, because he would rigidly execute his vengeance on his people. But Jeremiah goes on here with the same subject, for there is no importance to be attached to the division of the verses. They who have divided them have often unknowingly perverted the meaning. The divisions then are not to be heeded, only the number is to be retained as a help to the memory; but as to the context, they often are a hindrance to readers; for it is preposterous to blend things which are separate, and to divide what is connected. This remark has just now occurred to me, and it is 129There are many MSS. which have {,{`` אכןsurely, ``but may{}לכןalso be so rendered; yet, as ``nevertheless'' is its meaning, in Jeremiah 16:14, and other places, it may be so taken here. The Septuagint must have read {}כן{, }לאand the sentence is a question, ``Do they not thus swear falsely?'' But the early versions favor the present reading; and it gives a suitable meaning, --- And though ``Live does Jehovah, ``they say, Nevertheless falsely do they swear. The verbs are in the future tense, but used to express present acts, as is the case often in Hebrew, and also very commonly in Welsh. The words in the latter language might be expressed exactly as in the former, and be understood as speaking of what is present, --- Ac er ``Byw yw
Jehova'' a ddywedant, Etto yn gelwyddog y tyngant. --- Ed.