Commentary on Jeremiah Volume 1 John Calvin (continued)
JOHN CALVIN
hardened against thy chastisements, but may we with a submissive and tractable neck learn to take thy yoke, and be so obedient to thy government, that we may testify our repentance, not for one day only, and give no fallacious evidence, but that we may really prove through the whole course of our life the sincerity of our conversion to thee, by regarding this as our main object, even to glorify thee in Christ Jesus our Lord. --- Amen.
Lecture Twenty-Seventh
Jeremiah 7:5-7
5. For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour;
5. Certe si bonas faciendo bonas feceritis vias vestras (bonificando bonificaveritis, ad verbum, si ita vertere liceret) et studia vestra; si faciendo feceritis judicium inter virum et inter proximum ejus; 6 If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt:
6. Peregrinum, pupillum et viduam non oppresseritis; et sanguinem innoxium non effuderitis in hoc loco; et post deos alienos non ambulaveritis in malum vobis (in malum vestrum;)
7. Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever.
7. Tunc habitare faciam vos in hoc loco, in terra quam dedi patribus vestris, a seculo usque in seculum.
Interpreters do not agree as to the meaning of this passage. Some render {}כי,}אם{ki am, ``But rather, ``or, ``But.'' I indeed allow that it is so taken in many places; but they are mistaken who read {,}כי{ }אםki am, as one word; for the Prophet, on the contrary, repeats what he had said, and that is, that God would not be propitious to the Jews except their life proved that they had really repented.
The words are sometimes taken as one in Hebrew, and mean ``but;'' yet in other places they are often taken as separate words, as we found in the second chapter, ``Though thou washest thyself with nitre;'' and for the sake of emphasis the particle ``surely, ``is put before ``though.'' But in this place the Prophet simply means, that the Jews were deceived in seeking to prescribe a law for God according to their own will, as it belongs only to him either to approve or to reject their works. And this meaning is confirmed by the latter part of the verse, for we read not there {,}כי{ }אם ki am, but {,}אםam; ``If by doing ye shall do judgment;'' and then in the same form he adds, ``If ye will not oppress the stranger, the orphan, and the widow;'' and at last he adds, ``Then (a copulative I allow is here, but it is to be taken as an adverb)
I will make you to dwell in this place.''
The purport of the whole is, --- that sacrifices are of no importance or value before God, unless those who offer them wholly devote themselves to God with a sincere heart. The Jews sought to bind God as it were by their own laws: he shews that he was thus impiously put under restraint. He therefore lays down a condition, as though he had said, ``it belongs to me to prescribe to you what is right. Away, then, with your ceremonies, by which ye think to expiate your sins; for I regard them not,