Commentary on Jeremiah Volume 1 John Calvin (continued)
JOHN CALVIN
punishment on brute animals and on the fruits of the earth, except for the purpose of shewing, by extending the symptoms of his wrath to all the elements, how much displeased he is with men. The whole world, we know, bears at this day in some measure the punishment which Adam deserved: and hence Paul says, that all the elements labor in pain, aspiring after a deliverance; and he says also, that all creatures have been subjected to corruption, though not willingly, that is, not through their own fault, but through the sin and transgression of man. (Romans 8:20-22.) It is no wonder, then, that God, wishing to terrify men, should daily set before their eyes the various forms of his vengeance as manifested towards animals, as well as trees and the fruits of the earth.
The meaning then is, --- that God was so angry, that he purposed to destroy, not only the Jews, but the land itself, in order that posterity might know how grievously they had sinned, against whom God's just vengeance had thus kindled. There is therefore no need for us curiously to inquire why God shewed his displeasure towards trees and brute animals: for it is enough for us to know that God does not in a strict sense punish brute animals and trees, but that this is done on account of man, that such a sad spectacle may fill them with fear. He afterwards adds ---
Jeremiah 7:21-24
21. Thus saith the Lord of hosts, the God of Israel; Put your burnt offerings unto your sacrifices, and eat flesh.
21. Sic dicit Jehova exercituum, Deus Israel, Holocausta vestra addite super victimas vestras et comedite carnem.
22. For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices:
22. Quia non loquutus sum cum patribus vestris, et non praecepi illis quo die eduxi eos e terra Egypti super verbis (hoc est, rationibus, nam {}רבדproprie significat rationem Latine; Hebraei enim ita passim usurpant hanc vocem, sicuti Latini rationem, super rationibus ergo) holocaustorum et victimae:
23. But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.
23. Quin potius (sed {}כי{ }אםest adversativa particula, hoc est, hae duae voces ponuntur loco adversativae, sed) verbum hoc praecepi illis, dicendo, Audite vocem meam, et ero vobis in Deum, et vos eritis mihi in populum, et ambulabitis in omni via (hoc est, in tota via) quam mandavero vobis, ut bene sit vobis.
24. But they hearkened not, nor inclined their ear, but walked in the counsels and in the imagination of their evil heart, and went backward, and not forward.
24. Et non audierunt, et non inclinarunt aurem suam, et ambulaverunt in perplexis consiliis (proprie accipitur in malam partem) et in pravitate (vel, duritia) cordis sui mali, et fuerunt retro, et non ad faciem.
The Prophet here taunts the Jews for being so sedulous in their attention to sacrifices, while they had no care for piety. Hence he says by way of ridicule, ``Offer your sacrifices, and accumulate burnt-offerings and victims, and eat flesh.'' The last clause proves that God regarded as nothing their sacrifices, and that nothing was ac-