Commentary on Jeremiah Volume 1 John Calvin
COMMENTARY ON JEREMIAH
they were unwining to obey God.
He then adds, that they walked after alien gods that they might serve them There is ever an implied contrast between God and idols. God had given them evidences enough of his power and glory, and we may justly say, that he had sufficiently proved himself to he the only true God. How then was it that the; Israelites had given the preference to fictitious gods? Doubtless no unwining error could have been pretended. We hence see that they had rejected the true God and wilfully followed their own devices. He then says, that they might serve them But God had already bound them to himself, as he had redeemed them; when, therefore, they devoted themselves to alien gods, was not their ingratitude thus most fully proved?
He at length subjoins, by way of explanation, Therefore the house of Israel and the house of Judah have dissolved my covenant He confirms what I have just said, --- that they had not erred because the way was unknown, but because they were refractory and untameable in their disposition, and would not bear to hear God, thought he kindly shewed to them what they were to do. But the word covenant expresses more than this, --- that God had not only delivered them his precepts by Moses, but had also adopted them as his own people, and at the same time pledged his faith to them, ``I shall be your God, be ye my people,'' (Jeremiah 11:4)
Since then God had so kindly allured them to himself, how monstrous was their rebellion, When they refused to hear his voice! With reference to this the word
is used; for God had not only delivered to them a rule of life, but also adopted them as his people, that they might be obedient to him.
By saying that he made a covenant with their fathers, he refers to that time when he brought the people out of Egypt, for then was the race of Abraham united. They were indeed twelve distinct tribes; but there was one head over the people, there was one priesthood, and they formed afterwards one kingdom. God then shews, that though the ten tribes made for themselves in after time another king, and the tribe of Judah was then divided, and there were in this separation some special causes of enmity, they yet had always been of the same disposition, and proved how like their fathers they were, as though he i had said, ``They were formerly one people, they are now two, yet they have conspired together; their iniquity is the same, in this they are united; and there is among them a binding together.'' It follows ---
Jeremiah 11:11
11. Therefore thus saith the LORD, Behold,I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.
11. Propterea sic dicit Jehova, Ecce ego inducam (inducens, vel, induco) super eos malum, a quo non poterunt exire (hoc est, se explicare; ad verbum, quod non poterunt exire ab ipso) et clamabunt ad me et non audiam eos.
The Prophet now denounces on them a calamity; for it is probable that for many years he had been as their teacher threatening them, but all in vain. Hence he now confirms what we have before observed, --- that their impious conspiracy was fully known and proved, so flint they were not now to be called or drawn before the judge's
JOHN CALVIN
tribunal, as they had so openly procured for themselves their own ruin.
He then says, that God was, as it were, armed to take vengeance; I will bring, he says, upon them an evil from which they shall not be able to go away 296 Then he adds, and they shall cry to me, but I will not hear them By this latter clause he shews that no hope remained, as they could get no pardon from God, for he would no longer be entreated by them. The import of the whole is, --- that they were so given up to destruction, that it was in vain for them to expect God's mercy. God had indeed often promised in his law that he would be reconciled to them; but the Prophet says now that every hope was cut off, because they had rejected God's covenant. Hence, whatever God had promised respecting his kindness and mercy, belonged to them no longer.
Let us now learn also how to accommodate this doctrine to ourselves. And, first, we may remark, that there is a great difference between us, who have been plainly, and for a long time, taught what is the true and lawful worship of God, and those miserable people who were blind in darkness; hence much more atrocious is our sin and worthy of much heavier punishment. Then we may also add this, --- that though God may for a time bear with us, the whole time of his forbearance will have to be accounted for. There is no day in which God does not accuse us; and thus he rises early, and thus he shews us what concern he has for our salvation; but if we remain asleep in our sloth, a threatening this day is suspended over our heads, and especially when we consider that God comes nearer, as it were, to us than to his ancient people. And hence we may also learn how much less tolerable is our ingratitude. It ought, therefore, to be carefully noticed, that God is armed against those before whom he has set his word, not only for one day but for many years, when he has found that he has labored in vain; and that when he is offended with their obstinate wickedness, there is no more any remedy.
But it may be asked here, How is it that God declares here that he would not be propitious to the Israelites, though they even cried to him, when yet this promise so often occurs, ``Call on me, and I will hear thee?'' (Psalm 50:15)
Though God does not everywhere use such words, yet in many places he makes this promise. But still it may appear inconsistent that he closes up the door of mercy against those who flee to his mercy. But in the next verse he shews what this cry would be; for had they from the heart repented, doubtless his pardon would never have been denied: but we shall presently see that these cries would be rambling, vagrant, and confused; so that they would not direct their prayers to God, nor observe the way which is made known to us all; for they would cry Without repentance and faith, according to what follows; for the Prophet says ---
Jeremiah 11:12
296The literal rendering is as follows: — 11. Therefore thus saith Jehovah, — Behold, I will cause to come on them an evil, From which they shall not be able to go forth: And they shall loudly cry to me, But I will not hearken to them. The third line in Welsh is literally the Hebrew, — Yr hwn his gallant vyned allan ohono. Which they will not be able to go forth from it. The verb {{זעקis not merely to cry, but to cry loudly, or vehemently, or clamorously; the effect of great distress impatiently endured.Our version and Blayney are wrong in rendering {}וAnd thought It is not what may have been, is meant, but what would be. It is expressly foretold what they would do; and corresponding with this are all the versions and the Targum. ---
Ed.