Commentary on Jeremiah Volume 1 John Calvin
JOHN CALVIN
464 and yet I prayed for them, and endeavored to turn away the wrath of God. Since
I have set myself humbly to pray for their salvation, how great is their savageness and inhumanity in persecuting me? But as he saw that it was vain to speak to the deaf, he again appeals to God as a witness to his integrity; Remember, he says, that I stood before thy face to speak for them; as though he had said, ``Even if malignity prevent men to own what I am, and how I have conducted myself towards them, God will be to me a sufficient witness, and I shall be satisfied with his judgment.'' It then follows ---
Jeremiah 18:21
21. Therefore deliver up their children to the famine, and pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let their young men be slain by the sword in battle.
21. Propterea pone filios eorum ad famem (hoc est, projice, vel, prostitue ad famem,) et diffunde (vel, diffluere fac) eos ad manus gladii, et sint mulieres eorum orbae et viduae, et viri eorum sint percussi ad mortem (lethaliter,) juvenes eorum sint percussi gladio in praelio.
The Prophet seems here to have been driven through indignation to utter imprecations which are not consistent with a right feeling; for even if Christ had not said with his own mouth, that we are to pray for those who curse us, the very law of God, ever known to the holy fathers, was sufficient. Jeremiah then ought not to have uttered these curses, and to have imprecated final destruction on his enemies, thouglt they fully deserved it. But it must be observed, that he was moved not otherwise than by the Holy Spirit, to become thus indignant against his enemies; for he could not have been excused on the ground that indignation often transgresses the bounds of patience, for the children of God ought to bear all injuries to the utmost; but, as I have said, the Prophet here has announced nothing rashly, nor did he allow himself to wish anything as of himself, but obediently proclaimed what the Holy Spirit dictated, as his faithful instrument.
We have said elsewhere, that the first thing to be noticed is, that when we pray for any evil on the wicked, we ought not to act on private grounds; for he who has a regard to himself, will ever be led away by too strong an impulse; and even when our prayers are calmly and rightly formed, we are yet ever wrong, when we consult our private advantages or redress our own injuries. That is one thing. And secondly, we ought to have that wisdom which distinguishes between the elect and the reprobate.
But as God bids us to suspend our judgment, inasmuch as we cannot surely know what will take place to-morrow, we ought not to imitate indiscriminately the Prophet in praying God to destroy and scatter ungodly men of whom we despair; for, as it has been stated, we are not certain what has been decreed in heaven. In short, whosoever is disposed, after the example of Jeremiah, to pray for a curse on his enemies, must be ruled by the same spirit, according to what Christ said to his disciples; for 464It is better to render these lines like the Septuagint and Vulgate, — Is not evil rendered for good? For they have dug a pit for my soul. Or thus, — Should evil be rendered for good? — For they have dug a pit for me. So should "soul" be rendered here and in many other places. There is here an allusion to the practice of digging pits to take wild beasts. — Ed.