Commentary on Jeremiah Volume 1 John Calvin (continued)
JOHN CALVIN
of the gospel, that were any to confess the truth, they would be immediately led to punishment, But we may compare the condition of the ancient people with our own; certainly ours is better than that of the ten tribes, who lived in a foreign land and were treated as slaves. As then the Chaldeans watched them, did they not find the sword daily and constantly ready to be used against them? And yet God bids them to close their eyes to their danger and faithfully to profess what they believed, yea, to detest the idols, which was still more displeasing to the Chaldeans; for he bids them to say, ``The God whom we worship made himself known to Abraham our father, and we worship him, because we have found him to be a Redeemer and a constant preserver of our safety:'' and this is not the only thing that the Prophet bids them to say, but also, ``May your gods perish.'' This was certainly enough to kindle rage in the Chaldeans, even if they had been men of temperate millds; but as they were elated with pride on account of their victory and hated the Jews, such a declaration must have been intolerable to them. What, then, call the Nicodemites of this day say, who indulge their own delusions? for they think it enough if they deny not God in their hearts; and yet being frightened with danger, they either pretend to deny him, or openly shew that they consent to errors.
In short, we see that there is no true religion in the hearts of men, except a confession is made, for there ought to be a consent between the heart and the tongue.
But some one may object and say, Is it necessary for the faithful to cry through cross
--- ways and the streets of the city, ``There is but one true God?'' I answer, that all have not been chosen to the prophetic office, in order to preach everywhere; but it is commanded to all without exception, to detest idols, where they see the glory of God reproachfully traduced by enemies; for the Prophet meant, that they were to make this answer to the reproaches of those who then took the occasion insultingly to rise up against the true God. It now follows: ---
Jeremiah 10:12-13
12. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion.
12. Faciens terram in virtute sua, disponens orbem in sapientia sua, et in sua intelligentia extendit coelos.
13. When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures.
13. Ad vocem dando sonitum aquarum (vel potius copiam aquarum) in coelis; et ascendere faciens elevationes ab extremitate terrae, fulgura ad pluviam creans (faciens, ut prius,) et educens ventum e thesauris suis.
Jeremiah speaks now again in Hebrew, for he on purpose spoke in Chaldee, to shew that the ungodly were not to be given way to, if they blasphemed and wantonly derided the holy name of God. But as it is necessary that the confession of the mouth should proceed from faith, as fruit from the root, the Prophet here reminds the Israelites that there is but one true God; for, besides him who created the earth, set in order the world, and extended the heavens, there is no other to be found. Since, then, this cannot be said except of one, it follows that all the deities
COMMENTARY ON JEREMIAH
which the world devises for itself, are false and mere inventions of Satan, by which he deludes mankind. And doubtless no one can courageously oppose such errors, except he who believes in the one true God. We know that there were formerly some among the philosophers who jocularly and facetiously ridiculed the delirious notions of the vulgar; but no one in earnest undertook this cause, nor could they take upon themselves the defense of God's glory, for he was unknown to them. It is therefore necessary, as I have said, that we should be really and truly grounded in the faith before the building can be carried on; for the profession, by which we ascribe glory to God, is, as it were, the superstructure, but faith, concealed within the heart, is the foundation.
We now then understand the Prophet's design in saying, that there is but one, who made the earth. He speaks indeed concisely; but what tie says has more force, when he does not mention God's name, but sets before us his power, as though he had said, ``There is one, there is one, who has created the earth; there is one, who has set in order the world and extended the heavens; as these things cannot be ascribed to many, it follows that men are very absurd in imagining that there are various gods.''
He says that God created the earth by his power He alludes to the solid state of the earth. The philosophers indeed hold that the earth stands naturally in the middle of creation, as it is the heaviest element; and the reason they give that the earth is suspended in mid-air, is, because the center of the world attracts what is most heavy; and these things indeed they wisely discuss. Yet we must go further: for the center of the earth is not the main part of creation; it hence follows that the earth has been suspended in the air, because it has so pleased God. When, therefore, the Prophet commends God's power in fixing the earth, he refers to its firm state.
He then adds, There is one who hath by his wisdom set the world in order He does not indeed say that He is one, but this is what is implied. Though the term {,}תבל tabel, is taken for the earth, it has yet a wider meaning. The Prophet, I have no doubt, includes in it at least the sea. And we know that the Spirit has not spoken in the Law and the Prophets with rigorous exactness, but in a style suited to the common capacities of men. He says then that the world was set in order by God's wisdom: for it is wonderful how the waters mingle with the earth, and yet retain their own habitation, and are restrained from covering the earth: in the earth also itself there is amazing variety; we see in one part mountains, in another small hills; there are meadows, forests, and fields for corn. Indeed, man's industry contributes to this variety; but we see how God hath fitted the earth for different purposes, here then shines forth the wonderful wisdom of God. When again he speaks of the heavens, he says, that they have been expanded by God's knowledge, He indeed employs various expressions, but he means the same thing, --- that God's singular wisdom may be seen in the earth and in the heavens.
Some connect the following verse and explain the verb {}נטהnuthe, differently, --- that God extends the heavens when he covers them with clouds; for the verb
which means the same thing, follows: but the infinite mood is often to be taken for the preterite. As then this is a strained explanation, and too far-fetched,
JOHN CALVIN
I reject it. The Prophet, no doubt, speaks of the original formation of the heavens: for when God covers the heavens with clouds, their true form does not appear; besides, the meaning of the verb is perverted, when taken to express the obscuring of the heavens by clouds. They who will impartially examine the passage, will be ready to admit, that the Prophet speaks of the expanding of the heavens. So the Scripture everywhere sets forth God's wisdom as displayed by this wonderfill workmanship; and the heaven is said to have been expanded over the earth, so that it covers it around. (Psalm 104:6.)
Now, though Jeremiah mentions only the word ``heavens,'' yet he includes the wonders which appear in them, such as that the sun performs its daily course --- that it changes its track daily --- that the planets have two motions --- that they appear in different parts --- and that the sun seems now to ascend and then to descend.
In short, Jeremiah here extols all the secrets of astrology, when he says, that the heavens have been expanded by God, and expanded with singular and incomparable wisdom. Though, then, he only briefly touches on this wonderful workmanship of God, yet he would have us carefully to dwell on it in our meditations; for all errors and all fancies will soon vanish, when we duly consider the power and wisdom of God, as manifested in the creation of the heavens and of the earth, and in the order observable in the world.
The Prophet then descends to the other works of God, to those which are changeable, for there is in nature a perpetual constancy as to the heavens and the earth; and there are many things subject to changes; as when God darkens the air, when he raises winds, when he pours down rain. These things happen not according to the settled order of the world of which he had spoken. We see then that the Prophet has hitherto referred to the fixed and regular government of the world, to what had been done at the creation. But now, as I have said, he sets before us things of another kind, --- that God gives or sends forth, by his voice, abundance of waters from the heavens Some render {}המוןemun, ``sound;'' but it is, on the contrary, to be taken for ``multitude,'' or abundance. Moreover, he takes ``voice'' for thunder: for though it often rains without thunder, yet when God thunders from heaven, there is a sudden change, which not only disturbs the air, but also fills us with dread. As then in this sudden and unexpected change the power of God more strikingly appears, the Prophet says, At his voice he gives abundance of waters
He then says, he makes elevations to ascend; for we see that vapours arise from the earth and ascend upwards. Philosophers shew how this happens: but yet the power of God cannot be excluded, when we say that anything is done according to nature. For we hence more clearly see what the Prophet means, that is, that God has so set in order the world, that when he causes vapours to ascend, he shews that he rules in the heavens and on the earth. And he adds, from the extremity of the earth: for we see that vapors rise at a distance and immediately spread over our heads. Is not this wonderful? And were we not accustomed to such a thing, it could not but fill us with admiration. The Prophet then rouses men here from their torpor, that they may learn to consider what is presented to their view. He goes on and says, creating or making lightnings for the rain, or with the rain: for {,}לlamed, is taken by some,