Commentary on Jeremiah Volume 1 John Calvin
JOHN CALVIN
more than sufficiently denounced war on them: had they been healable it would have availed to their conversion, that they had been so often warned; and still more, that I have so sharply stimulated them to come to me: but I will now no more employ words, on the contrary, I will execute my vengeance, so that the calamity which they have derived may devour them.'' 176
They shall wholly fall, he says, in the day of their visitation From this second clause we understand more clearly what it is or what he means when he speaks of falling among the fallen, which is, that they should wholly fall, when God would come as it were with a drawn sword to destroy them, having been wearied with giving them so many warnings.
PRAYER
Grant, Almighty God, that inasmuch as thou seekest daily to restore us to thyself, and so arrangest thy word, as now kindly to allure us, and then to reprove us severely, and even to drive us by threatenings, --- O grant, that we may not be altogether unteachable; but so rule us by the spirit of meekness, that we may submit ourselves to thee and to thy holy word, and be so terrified by the fear of thy judgment as yet ever to taste of the sweetness of thy mercy, so that we may cleave to thee in Christ thy Son, until we shall at length fully know that thou art our Father, and enjoy the fruit of our adoption in the same Christ Jesus our Lord. --- Amen.
Lecture Twenty-Fifth
Jeremiah 6:16
16. Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein
16. Sic dicit Jehova, State super vias, et videte, et inquirite de semitis seculi (hoc est, antiquis) quaenam via sit recta; et ambulate in ea, ut inveniatis requiem animae vestrae: et dixerunt, Non ibimus (vel, non ambulabimus.)
The Prophet teaches us here that the fault of the people could not be extenuated as though they had sinned through ignorance; for they had been warned more than necessary by God. The same sentiment is found in Isaiah, ``This is your rest; but they would not hear.'' (Isaiah 28:12.)
But our Prophet more at large condemns the Jews; for God had commanded them to stand in the ways, to look and to inquire respecting all the old paths. He uses a similitude: and we ought not to doubt respecting the way, since it has been shewn
176The Syriac is the only version that puts the first verb in an interrogatory form. "They have been confounded," is the Septuagint and Vulgate; and similar is the rendering of the Arabic and the Targum. The verb, taken literally, it being in Huphal, may be rendered, "They have been put to shame," or have been made to be ashamed; that is, they had been exposed to shame; but this shame they felt not, according to what follows. Their previous evils were enough to make them feel ashamed; but they had not that effect: hence entire ruin is denounced on them at the end of the verse. The rendering of the whole is as follows, — 15. Exposed to shame have they been, Because abomination have they wrought: Neither with shame are they ashamed, Nor how to be abashed do they know; Therefore fall shall they with the fallen; At the time when I shall visit them, They shall perish, saith Jehovah. There is no necessity to make this verse and the 12th of chap. 8 (Jeremiah 8:12) the same in every particular, as Blayney attempts to do. Both passages are the same in meaning, with a little variety in some of the words. The particle {,{גם repeated, may be rendered by, either and nor. See Numbers 23:5. The verb is{}הכליםan infinitive Huphal. It is rendered as an infinitive by the Vulgate. ``They shall perish,`` which is according to the Septuagint, the Syriac, and the Arabic, is literally, ``They shall be made to stumble.'' --- Ed
COMMENTARY ON JEREMIAH
to us by the mouth of God. But the impiety of the people is exposed and reproved, because they did not so much as open their eyes, when God shewed them the way and allowed them a free choice: for he introduces God here, not strictly as one who commands, but as one who shews so much indulgence, that the people were free to choose the way they approved and thought best. When God deals so kindly with men, and so condescendingly sets before them what is useful and expedient, it is the basest ingratitude to reject such kindness on God's part.
We now then understand the Prophet's design in saying, that God had commanded them to stand in the ways and to consider what was best to be done.
Consider, he says, and ye shall find rest, that is, that ye may find rest (for the copulative here denotes the end) to your souls 177 Here the Prophet means, that it remained only with the Jews to secure prosperity and a quiet state; for if they had obeyed the counsel of God, rest would have been provided for them: in short, he means, that they were miserable through their own willfulness; for God had set before them the prospect of a happy condition, but this favor had been despised by them, and wantonly despised, as these words intimate, And they said, We will not walk in it
We see that the people's perverseness is here discovered; because they might have otherwise objected and said, that they had been deceived, and that if they had been in time warned, they would have obeyed good and wise counsels. In order to cut off this handle, Jeremiah says, that they from deliberate wickedness had rejected the rest offered them by God: they have said, We will not walk in it. This resolution deafly shews that they obstinately remained in their sins; so that the rest, which was within their reach, was not chosen by them.
This passage contains a valuable truth, --- that faith ever brings us peace with God, and that not only because it leads us to acquiesce in God's mercy, and thus, as Paul teaches us, (Romans 5:1,) produces this as its perpetual fruit; but because the will of God alone is sufficient to appease our minds. Whosoever then embraces from the heart the truth as coming from God, is at peace; for God never suffers his own people to fluctuate while they recumb on him, but shews to them how great stability belongs to his truth. If it was so under the Law and the Prophets, as we have seen from Isaiah, how much more shall we obtain rest under Christ, provided we submit, to his word; for he has himself promised it, ``Come unto me all ye who labor and are heavy laden, and I will refresh you.'' And ye shall find rest, he says here, to your souls. This passage then serves to commend this celestial truth, that it avails to pacify consciences, so that there is no perplexity nor doubt. It follows ---
Jeremiah 6:17
177Blayney renders the word for "rest," {,{`` מרגועrestoration;'' but his long note is not satisfactory. It is rendered, strangely enough, by the Septuagint, ``purification --- {ἁγνισμὸν};'' but by the Vulgate, ``refreshment --- refrigerium;'' and by the Syriac and Targum, ``rest --- requiem;'' which seems to be its meaning, especially here, as it stands in contrast with the false peace promised by the false prophets. The representation is that of travelers, who, when doubtful as to the right road, are to stand, that is, to stop, to look, and also to inquire. There were several old paths before them, but they were to inquire which was the good way, and to walk in it. This was what Jehovah by his prophets had exhorted the people to do, who had false prophets among them; but they refused to do so. It is a relation of what God had done, --- Thus has Jehovah said, --- ``Stand ye by the ways and look, And ask, as to the paths of old, Where that is, the good way; And walk ye in it, And ye shall find rest to your souls:'' But they said, ``We will not walk in it.'' There were many paths of old, or of antiquity, as there are still; but there was one good way, the way of God's word. That the way is old is no proof that it is good. Error's ways are as old as the way of truth. --- Ed.