Commentary on Jeremiah Volume 1 John Calvin
COMMENTARY ON JEREMIAH
no doubt but that he means here secluded places. It is, however, sufficient for our present purpose to consider, that the desert; here is put in opposition to the level parts of the country. When, therefore, the enemies had rambled through the plains, the Prophet says, that no recesses, however hidden, would be safe; for there also the violence of the enemies would penetrate. And this is what he states more clearly at the end of the verse when he says that there would be no peace to any flesh: for he intimates, no doubt, that all, from the least to the greatest, would be rendered miserablei as God's vengeance would reach every one without exception; and he says this, because those who sought hiding --- places might have hoped to escape, thinking that the enemy would be satisfied with a limited victory; but the Prophet declares, that God's wrath would so burn as to consume all, and to leave no part of the land without involving in ruin the rich and the poor, the country people and the citizens.
After having then threatened the plains, which were more open and accessible, he now adds, that neither the mountains nor the hins would escape the outrage of their enemies; and at the same time he reminds them that God would be the author of all their calamities; for had he only spoken of the Chaldeans, the Jews would not have thought that they were given up to punishment by God on account of their sins: it would have therefore been without any good effect had they thought that they had a contest only with the Chaldeans. Hence he calls their attention to God's judgment, and shews, that though ambition, avarice, and cruelty instigated and influenced their enemies, they were yet conducted by a divine power, because the Jews had for a long time provoked against themselves the vengeance of God.
He, in short, intimates that the Chaldeans would fight for God and do his work, as he would be the chief commander in the war; and this he intimates lest the Jews should think that such great calamities happened to them by chance: hence he says, The sword of Jehovah hath devoured, etc. He indeed speaks of future things; but he uses the past tense, which is commonly done by the prophets. 322 It now follows ---
Jeremiah 12:13
13. They have sown wheat, but shall reap thorns: they have put themselves to pain, but shall not profit: and they shall be ashamed of your revenues because of the fierce anger of the LORD.
13. Seminarunt triticum et spinas messuerunt; haereditatem adepti sunt (vel, fatigati sunt) nec profecerunt; et confusi sunt a proventibus vestris, a furore (vel, excandescentia, potius) irae Jehovae.
Most interpreters understand this of the prophets, that they had been disappointed, after having faithfully cultivated the field of God and sown good seed, that thorns only had sprung up, and briars only had grown: but this is a strained exposition. The Prophet, I doubt not, sets forth the curse of God, which the people were soon to experience. I indeed readily admit, that when he speaks of sowing and reap-
322The versions and the Targum render the first verb in the past tense, but the second, incorrectly, in the future. The verse is as follows, — 12. On all heights in the wilderness have wasters come, For the sword has for Jehovah devoured; From one end of the land to the other end of the land No peace has been to any flesh. The third line reads better with the last. No doubt, the past, as Calvin says, is used for the future. The same is the case in the next verse. — Ed.
JOHN CALVIN
ing, the expression is metaphorical; but I have no doubt but that the Jews are said to sow in seeking aids here and there, in strengthening themselves by confederacies, and in devising means to repel dangers.
Hence he says, by way of concession, that they had sown wheat; for they had recourse to false counsels: but he speaks according to what they themselves thought; for they imagined that they were safe when they found that the Egyptians were ready to help them; and when they procured assistance from various quarters, they considered that they were acting wisely, and. thus they flattered themselves with a prosperous issue. The Prophet now laughs to scorn this vain confidence: but yet in words he allows that they were going on successfully: as a husbandman, while sowing, expects that he will have a good harvest, so also the Jews thought that they would have good fruit after having thus sown. But the Prophet says that they would be disappointed; for instead of wheat briars and thorns would grow, so that the issue would not answer their expectations. Thus the words of the Prophet would well harmonize: but to explain the passage of the prophets would by no means be suitable, as it will hereafter appear more clearly.
He then says that they had sown wheat (he uses the plural number) and reaped thorns He intimates that they hoped for a good harvest, for they sowed wheat, as they thought; that is, they wisely, or rather astutely, provided for themselves, as they left undone nothing that was necessary for their safety; but they reaped, or shall reap thorns; for he speaks of what was future. He means that God would frustrate their expectation; for their sowing, from which they promised themselves so much, would prove fruitless.
He then adds, that they had obtained an inheritance, or had endured grief, but were not enriched Some render the first clause a little more harshly, that ``they were ri Jeremiah'' But I readily excuse its harshness, if it suits the place: then the meaning would be, --- that they tormented themselves with continual labors, and thus became rich; for we know that they who are extremely anxious about anything wear out themselves, and become in a manner their own executioners; and this would not be unsuitable to this place. However, a different view may be taken, --- that the Prophet uses the expression, that they had obtained an heritage, not in its ordinary sense, as signifying, not that God gave them the land of Canaan as their hereditary possession, or that they had accumulated wealth, but that they had thus increased in their own esteem, because they had the Egyptians as their friends, and looked for help to the neighboring nations, and because they thought that they could by various stratagems prevent the Chaldeans from coming nigh them. Their heritage then was, that they were able to collect from various quarters such assistance as would render them safe, and repel all dangers. God then allows that they had obtained an heritage; but what then, he says? All this will not avail them, nor shall they be thereby enriched. He, in short, intimates that they would be thus deceived by trusting in helps so laboriously and sedulously acquired; for the aids in which they proudly trusted would vanish away, as well as all their counsels and designs; in a word, the vain attempts by which they thought to secure everything for themselves are laughed to scorn.
COMMENTARY ON JEREMIAH
He adds, for the same purpose, that they were confounded on account of their produce They who understand this of the prophets read thus, ``they were ashamed,'' that is, ``of their own labors;'' but this is wholly foreign to the subject. He then continues in the same strain, --- that the Jews were ashamed when they found the issue contrary to what they expected. He mentions ``produce:'' the noun conms from {}באba, which means to come or to enter; it has also other meanings. But the Hebrews call it produce, because it comes every year. He says then, that they were ashamed of their produce, because they received no fruit such as they expected.
Thus Jeremiah carries on the same metaphor: they had sown, but thorns were found instead of wheat; they also obtained for themselves an heritage, or they wearied themselves with labor, but it was useless: they further promised to themselves a great and rich produce, but it came to nothing. We now then understand the meaning of the words.
But we must at the same time consider what the Prophet had in view. Doubtless he intended to shake off from the Jews that arrogance by which they blinded themselves, as though he had said, --- ``I see that I effect but little; for the Egyptians, who are to come to your aid, are as yet strong; ye think that they are prepared to oppose the Assyrians and Chaldeans, and ye have also other confederacies As then ye are thus well fortified, ye consider yourselves to be cut of the reach of danger; but the Lord will make you ashamed of this your presumption, for all your produce or provision will come to nothing.'' The produce, we know, was the successful issue with which they flattered themselves, so that they thought that nothing would do them harm.
This then is the meaning of the Prophet. 323
He adds, Through the burning of the wrath of Jehovah They could not have been otherwise awakened, except they were made to think that God was angry with them.
The Prophet then says, though the whole world might laugh him to scorn, that nothing would avail them, inasmuch as God fought against them. We must at the same time notice the change of person, They have been ashamed of your produce Some have on this account applied the verb, {,}בשוbeshu, ``they have been ashamed,'' to the prophets; but it is an anomaly often found, and it is in this place very emphatical.
Had he said, in the third person, ``They were ashamed of their fruits,'' it would have been less calculated to rouse their minds; but having previously spoken in disdain of the Jews, as he knew them to be deaf, he now, as he proceeds, turns his discourse to them, and says that they were ashamed; yes, he says, *``Ye* were ashamed of your fruits.'' It is therefore a kind of modification; but it is only used that the Prophet
323The Septuagint, the Syriac, and the Arabic, render all the verbs in the second person plural, and in the present tense, "Ye sow," etc.; but the Vulgate and Targum retain the Hebrew third person and the past tense, except in the third line, "Ye (not they) are ashamed," etc., which seems to be the correct reading, though not found in any MS., for it is what "your fruits," or produce, require. The meaning of being "wearied," or sick with labor, is given only by the Syriac to the verb {;{נחלוall the other versions, as well as the Targum, give it the idea of ``inheriting,'' or possessing as an heritage. So Blayney renders it, ``They have possessed,'' etc. The verse then is as follows, --- 13. They have sown wheats, but thorns have they reaped; They have got an heritage, but have not succeeded: Yea, ashamed have you been of your produce, Through the burnlung of the wrath of Jehovah. A conversive vau before ``succeeded'' is supplied by many MSS., and by the Vulgate and Syriac. The way in which Calvin accounts for the change of person in the third line is ingenious; but an instance of what he says can hardly be found in one and the same clause. All the versions and the Targum regard the verb as ,{}ותבשו the tau only being supplied. Venema takes the verb to be an imperative in the second person plural, and gives this version, ---
Therefore be ye ashamed of your fruits, By reason of the heat of the wrath of Jehovah. But what the early versions warrant is more consistent with the context, and gives a better meaning. --- Ed.