Commentary on Jeremiah Volume 1 John Calvin (continued)
JOHN CALVIN
Hence he says, How long shall the way of the wicked prosper? for secure are all they who by transgression transgress; that is, who are not only tainted with small vices, but who are extremely wicked. They then who openly rejected all religion and all care for righteousness, how was it that they were secure and that their way prospered? We now then more clearly understand what I have stated, --- that the Prophet turned his words to God, that he might more effectually rouse the stupid, so that they might know that they were in a manner summoned by this expostulation before the celestial tribunal. It now follows, ---
Jeremiah 12:2
2. Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit: thou art near in their mouth, and far from their reins.
2. Plantasti eos, etiam radieem egerunt; prodierunt, etiam fecerunt frueturn (produxerunt fructum:) prope es in ore ipsorum, et procul es a renibus ipsorum (hoc est, ab intimo affectu, renes enim alibi dixinms accipi pro affectibus arcanis)
When the happiness of the wicked disturbs our minds, two false thoughts occur to us, --- either that this world is ruled by chance and not governed by God's providence, or that God does not perform the office of a good and righteous judge when he suffers light to be so blended with darkness. But the Prophet here takes it as granted, that the world is governed by God's providence; he therefore does not touch the false notion, which yet harasses pious minds, that fortune governs the world. Well known are these words, ``I am disposed to think that there are no gods.'' 310 It was thought there were no gods who ruled the world, because he died who deserved a longer life. And the wisest heathens have thus spoken, ``I see fortune, which yet no reason governs; I see fortune, which prevails more than reason in these matters.'' 311 But the Prophet, who was far removed from these profane notions, held this truth, that the world is governed by God; and he now asks, How it was that God exercised so long a forbearance? The ungodly, the thoughtless, and inconsiderate might have said that this forbearance was far too scanty. But the Prophet, as I have said, clearly describes what the Jews deserved.
Then he says, that they had been planted by God; for they could not have prospered had not God blessed them. The metaphor of planting, as we have before seen, often occurs, but in a different sense. When the celestial life is the subject, God is said to have planted his own elect, because their salvation is sure. He is said also to have planted his people in the land which he had given to them as an heritage. Now, when he speaks of the reprobate, the Prophet says that they had been planted by God, and for these reasons, because they flourished, because they produced leaves, and because they brought forth some fruit. In short, as Scripture, for various reasons, compares men to trees, so it employs the word planting in a corresponding sense. The Prophet indeed says that the ungodly are supported by God, and this is certain; for were not God to deal kindly with them for a time, they could not but inword {{בגדthe phrase would be, ``all the dissemblers of dissimulation.'' The version of the Septuagint is, ``all who prevaricate prevarications.'' What is meant evidently is, that they were hypocrites, and that by hypocrisy they covered their hypocrisy, --- a true and a striking representation. --- Ed
310Ovid, Eleg. 8. 311Ovid, Eleg. 8.