Commentary on Jeremiah Volume 1 John Calvin (continued)
JOHN CALVIN
often designated the thing signified by the sign. We must yet remember what Joel says, that hearts, and not garments, are to be rent. (Joel 2:13.) But the prophets assume this principle as granted, that we are not to deal falsely with God, but with sincerity. Then by sackcloth and ashes they did not understand false protestations, as it is said, but real manifestations of what they felt, when really and from the heart they sought God's mercy. But as the Prophet seems here to assume the character of a herald, denouncing war, I know not whether repentance is what is here meant.
So then I rather understand him as saying, that nothing but extreme mourning remained for the Jews: and hence he says, that destroyers would suddenly come upon them; for they had for many years so misused the forbearance of God, that they thought that they could sin with impunity. As, then, they had long indulged this false confidence, the Prophet made use of this word, ``suddenly,'' {,}פתאםpetam
He adds ---
Jeremiah 6:27
27. I have set thee for a tower and a fortress among my people, that thou mayest know and try their way.
27. Arcem posui to in populo meo, munitionem (vel, propagnaculum) ut cognoscas et probes vias ipsorum (viam ipsorum.)
The Prophet says, that he was set by God as a watchtower, which was also fortified, that he might observe the wickedness of the people. In order to gain more authority for his prophecy, he introduces God as the speaker. He had spoken hitherto in his own person; but now God himself comes forth, and says, I have made thee a citadel. Jerome renders the last word ``probation.'' The verb {,}בחןbecken, means to prove; and Jeremiah uses the verb in this verse, ``that thou mayest prove their way.'' But as the word {,}מבצרmebezar, ``fortress, ``follows, we cannot take the word here otherwise than as meaning a citadel or rampart. I therefore have no doubt but that a citadel for watching is what is meant; as though God had said, that his Prophet was like a watchtower, from which might be seen at one glance whatever was done far and wide: for we cannot see far from a plain, but they who are located high can see to a great distance.
But the word fortress is also added: for it behooved Jeremiah to watch without fear, and not to be exposed to the threats, calumnies, or clamors of the people.
Jeremiah intimates that two things are required in God's servants, even knowledge and undaunted courage; for it was not enough for the prophets to see clearly what was needful, except they were firmly prepared to discharge their office. Both these things seem to be included, when he says, that he was set as a watchtower, and also as a fortress
Why was he thus set? That thou mayest know, he says, and prove their way
Let us now see what was the intention of this. The Prophet no doubt here claims power and credit to himself, that he might not only freely but authoritatively reprove the people: for objections, we know, were ever in their mouths, that they might be at liberty to despise the Prophet's teaching, as though it did not proceed from God.
This then was the reason why God here declares that Jeremiah was like a citadel, and that a fortified one; he was made so, that he might observe and know the way of the