Commentary on Jeremiah Volume 1 John Calvin (continued)
COMMENTARY ON JEREMIAH
And it. is indeed certain that the Prophet directs his discourse, not against the common people, but against the chief men, who had attained their power by frauds. But I am satisfied with the view that I have already given, --- that they had become strong because there was no truth, as when we say that the blind rule in darkness, when everything is in confusion. The meaning is, that they were not only given up to their sins, but that they also triumphed over fidelity and justice, by allowing themselves every liberty, as there was no one who dared to say a word to restrain them. He says, that they thus became strong through the whole land; for he sets forth here the deplorable state of the people in general; as though he had said, ``There is no hope of deliverance left, for truth and faithfulness are everywhere oppressed.'' 237
An explanation follows, --- that they proceeded from evil to evil; that is, they obstinately went on in their evil doings; for to go forth means the same as to pass. They then passed from evil to evil; that is, when they had done one evil, no repentance entered their hearts, so as to turn back; but they continued their wickedness, and aceunrelated evils on evils. We now then understand what the Prophet means; for he sets forth their pertinacity in evil deeds, and at the same time shews that there was no evidence of amendment, for they passed from one bad deed to another like it.
And me have they not known, saith Jehovah He shews here what is the source of all evils; they had cast aside every knowledge and every thought of God. We indeed know that when God is really known, his fear must necessarily influence our hearts; and the knowledge of God begets reverence and a regard for religion. It is indeed true, that God is somewhat known by even the ungodly and the wicked, and that they have some notions respecting him; but it is no more than an empty knowledge.
When indeed we are fully persuaded that God is the judge of the world, and when we have also a knowledge of his goodness and paternal favor, we necessarily fear him and spontaneously and willingly worship and serve him. Ignorance of God, then, is a kind of madness which carries men headlong to every sort of impiety. On this account, God complains that he was not known by the people, for the fear of him was not in them. It follows ---
Jeremiah 9:4
4. Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders.
4. Et vir a socio suo cavete (hoc est, caveat; ad verbum, custodiat se; caveat igitur sibi quisque a socio,) et super omni fratre (ad verbum) ne confidatis (hoc est, nemo confidat proprio fratre;) quia omnis frater supplantando supplantat, et omnis socius fraudulenter incedit.
237The ancient versions differ in rendering the first clauses of this verse: "They have bent their tongue like a bow; falsehood and not truth has prevailed over the land," Septuagint; — "And they have stretched their tongue like a bow of falsehood, and not of truth; they have become strong in the land," Vulgate; — "Their tongue as with their own bow have they shot; by falsity and perfidiousness they have become great in the land," Syriac; — "Their tongues for falselhood have they bent, as a bow; and prevailed has perfidy over the land," Arabic. Blayney makes a conjectural emendation, and Houbigant and Horsley make another; but neither is necessary. The literal version is as follows, — And they bend their tongue, their lying bow; And not for truth are they strong in the land. "Their lying bow," or "their bow of falsehood;" it was a bow by which they shot lies; they employed their tongues for this purpose. — Ed.