Commentary on Jeremiah Volume 1 John Calvin
COMMENTARY ON JEREMIAH
When the Pelagians sought by this cavil to evade the sentence of Paul, ``It is not of him who wills and runs,'' deducing hence, that man has some liberty to will and to run, Augustine said wisely, ``If it be so, then, on the other hand, we may infer, that it is not of God who shews mercy, but of him who wills and runs.'' 283 How so? If men co-operate in half with God, and if there is a concurrence of human power with the grace and aid of the Holy Spirit, and if this sentence, ``It is not of him who wills, or of him who runs,'' is true according to the sense given to it, so we may also say, that it is not only of God who shews mercy, but also of him who wills and runs. Why?
Because the mercy of God is not sufficient if it is to be aided by man's power. But this is extremely absurd, and there is no one who does not abhor the thought, that man's salvation is not from God's mercy, but from their willing and running. It then follows, that all human power, and all lab ours, are wholly excluded by these words of Paul.
Now, the Prophet does not speak of eternal salvation, but only of the actions of the present life. As then the Israelites thought that they had sufficient protection in their own wisdom, in their own power, in their own nmnbers, and also in their confederacies with other nations, the Prophet says, that they were deceived, for they arrogated to themselves the ruling power, which belongs to God alone; for what men commonly call fortune is nothing else but God's providence. Since then God by his hidden counsel governs the affairs of men, it follows that all events, prosperous or adverse, are at his will. Whatever, then, men may consult, determine, and attempt, they yet can execute nothing, for God gives such an issue as he pleases.
We now see what the Prophet speaks of, and also see that he touches not on the powers of free-will; for he does not refer here to man's will, but only shews that after men have arranged their affairs in the best manner, all their counsels, strivings, and toils come to nothing, and that God disappoints their confidence, because they dare rashly to promise to themselves more than what is right. It now follows ---
Jeremiah 10:24
24. O LORD, correct me, but with judgment; not in thine anger, lest thou bring me to nothing.
24. Castiga me, Jehova, tantummodo in judicio, non in ira tua, ne imminuas me.
The Prophet again indirectly reproves and condemns the stupor of the people, because he saw that all his threatenings were despised. They had indeed been often punished, and they thought that they had escaped; and though an extreme calamity was approaching, they yet supposed that God was far from them; and thus they cherished their own delusions. Hence the Prophet alone personates the whole people, and undertakes a common and public lamentation. Chastise me, Jehovah, he says, but in judgment The Prophet doubtless is not here solicitous about his own safety only, nor does he plead his own private cause, but he supplicates for the whole people.
But why does he speak of himself alone? Because he personated, as I have already said, the whole community, and thus reproved them for their insensibility, because they were not more attentive to the approaching judgment of God. In short, 283Epist. 107, ad Vitalem.