Commentary on Jeremiah Volume 1 John Calvin (continued)
COMMENTARY ON JEREMIAH
to have been the means of leading them to repentance. They were then the words of falsehood when they separated the signs from their ends. The reality and the sign ought indeed to be distinguished the one from the other; but it is an intolerable divorce, when men lay hold on naked signs and overlook the reality. There was in the sacrifices the reality which I have now mentioned: they were reminded by the spectacle that they were worthy of eternal death; and then, they were to exercise penitence, and thus to flee to God's mercy. As there was no account made of Christ, no care for repentance, no sorrow for sins, no fear of God, no humility, it was an impious separation of what ought to have been united.
We now then more clearly see why the Prophet designates as words of falsehood, that false glorying in which hypocrites indulge, in opposition to God, when they would have him satisfied with naked ceremonies. Hence he adds, that they were words that could not profit, as though he had said, ``As ye seek to trifle with God, so he will also frustrate your design.'' It is indeed certain that they dealt dishonestly with God, when they attempted to satisfy his judgment by frigid ceremonies. He therefore shews that a reward was prepared for them; for they would at length find, that no fruit would come from their false dealings. It follows ---
Jeremiah 7:9-11
9. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not;
9. An furari, occidere, adulterium committere, jurare falso (hoc est, pejerare) suffitum offerre Baal, ambulare post deos alienos, quos non cognoscitis?
10. And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
10. Et venientes et stantes coram facie mea in domo hac (hoc est, in hoc templo,) super quam (vel, super quod) invocatum est nomen meum, dicetis, Liberati sumus ad faciendum (ut faciamus) omnes abominationes istas.
11. Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the LORD.
11. An spelunca latronum facta est domus haec (vel, templum hoc,) super quam invocatum est nomen meum, in oculis vestris? Etiam ego ecce video, dicit Jehova.
The meaning seems to be suspended in the first verse, when he says, Whether to steal, to kill, and to commit adultery, etc.; but there is nothing ambiguous in the passage. For though there is something abrupt in the words, we yet infer this to be the meaning, ``Will you steal, ``etc.? Verbs in the infinitive mood, we know, are often to be considered as verbs in the future tense: ``Will you steal, murder, commit adultery, burn incense to Baal, ``etc.? The Prophet shews how foolishly the Jews sought to make an agreement with God, so that they might with impunity provoke him by their many vices. When they entered the Temple, they thought him to be under a necessity to receive them, as though that was a proper reconciliation. But the Prophet exposes this folly. For what can be more absurd than that God should allow men to commit murders, thefts, and adulteries, with impunity? Hypocrites do not in words express this; but when they make external ceremonies a sort of expiation, and seek by such means to bury their sins, do they not make God their