John Calvin Commentary Jeremiah 1

I have said that the time when Jeremiah began to discharge his office as a Prophet in God’s Church is not stated here without reason. It was when the state of the people was extremely corrupt, the whole of religion having become corrupted because the Book of the Law was lost. For the rule according to which God is to be worshiped can be found nowhere else, nor can right knowledge be obtained from any other source.

It was then, at the time when impiety had by long custom prevailed among the Jews, that Jeremiah suddenly came forth. The heaviest burden was then laid on his shoulders, for many enemies must have risen to oppose him when he attempted to bring back the people to the pure doctrine of the law, which the greater part were then treading under their feet.

He calls himself the son of Hilkiah. The Rabbis think that this Hilkiah was the priest by whom the Book of Moses was found five years later, but this does not seem probable to me. The conjecture of Jerome is also very frivolous, who concludes that the Prophet was a boy when he began to prophesy because he calls himself נער (nor), a child, a little further on, as if he did not use the word metaphorically.

We do not know at what age he was called to the prophetic office; however, it is probable that he was of mature age, for it was a work of high authority. Furthermore, if he had been a youth, doubtless such a miracle—that he was made a prophet before the age of maturity—would not have been passed over in silence.

Regarding his father, it is not strange that the Rabbis have regarded him as the high priest, for we know that they are always prone to vain boasting. Ambition possessed them, and hence they have said that Jeremiah was the son of the high priest in order to add to the splendor of his character.

But what does the Prophet himself say? He declares indeed that he was the son of Hilkiah, but does not say that this Hilkiah was the high priest. On the contrary, he adds that he was from the priests who were in Anathoth in the land of Benjamin. Now we know that this was a humble village, not far from Jerusalem, and Jeremiah says that it was in the tribe of Benjamin. Its nearness to Jerusalem can be gathered from the words of Isaiah, who says that small Anathoth was terrified (Isaiah 10:30). Isaiah threatened Jerusalem by saying that the enemy was near.

“What,” Isaiah says, “is your security? You can hear the noise of your enemies and the groans of your brethren from your very gates, for Anathoth is not far from you, being only three miles distant.”

Since Jeremiah only says that he came from Anathoth, why should we suppose him to be the son of the high priest? And what the Chaldee paraphraser adds here is frivolous: that Hilkiah had possessions in the town of Anathoth, as if priests were allowed to possess land. God allowed them only what was necessary to feed their flocks. We may then take as certain what the Prophet indeed expressly declares: that he came from the village of Anathoth.

He further says that he was of the priestly order. Hence, the prophetic office was more suitable to him than to many of the other prophets, such as Amos and Isaiah. God took Isaiah from the court, as he was of the royal family, and made him a prophet. Amos was in a different situation: he was taken from the shepherds, for he was a shepherd.

Since God appointed such prophets over His Church, He no doubt intended in this way to cast a reflection on the idleness and sloth of the priests. For, though all priests were not prophets, yet prophets ought to have been taken from that order, because the priestly order was, as it were, the nursery of the prophets.

But when gross lack of knowledge and ignorance prevailed among them, God chose His prophets from the other tribes, and thus exposed and condemned the priests. They ought, indeed, to have been the messengers of the God of hosts, so as to keep the law in their lips, that the people might seek it from their mouth, according to what is said by Malachi (Malachi 2:7).

But as they were dumb dogs, God transferred the honor of the prophetic office to others. Jeremiah, however, as I have already stated, was a prophet as well as a priest.

He begins in the second verse to speak of his calling. Indeed, it would have been to little purpose if he had merely said that he came forth and brought a message. But he explains in the second verse that he brought nothing but what had been delivered to him by God, as if he had said that he faithfully declared what God had commanded him.

For we know that all authority in matters of religious doctrine belongs entirely to God, and that humans do not have the power to mix this or that, and to make the faithful subject to themselves. Since God, then, is the only true teacher of the Church, whoever demands to be heard must prove that he is God’s minister.

This, then, is what Jeremiah is now carefully doing, for he says that the word of Jehovah was given to him.

He had previously said, the words of Jeremiah, the son of Hilkiah. But anyone among the people might have objected, saying, “Why do you intrude yourself, as if just anyone is to be heard? For God claims this right for Himself alone.”

Hence Jeremiah, by way of correction, adds that the words were his, but that he was not their author, only the minister. He says, then, that he only carried out what God had commanded, for he had been the disciple of God Himself before he undertook the office of a teacher.

As for the beginning of his prophetic service and its end, it has been briefly shown why he says that he had been chosen a prophet in the thirteenth year of Josiah, and that he discharged his office until the eleventh year of Zedekiah.

Now that Josiah is called the son of Amon, it is doubtful whether Josiah was actually his son. Amon began to reign in his twenty-second year and reigned only two years. Josiah succeeded him in the eighth year of his age.

If we calculate the years precisely, Josiah must have been born when Amon was in his sixteenth year. However, it does not seem likely that Amon was a father at sixteen years of age, for in this case, Amon must have begotten a son in his fifteenth year, as the birth would have occurred nine months later. Thus, Josiah must have been conceived when Amon was in his fifteenth year.

It is therefore a probable conclusion that he was a son by law and not by nature, similar to how Zedekiah is later called Josiah’s son because he was his successor, even though many think he was his nephew (a brother’s son).

But it was a common practice to call the successors of kings their sons—meaning sons by law and not, as I have said, by nature. It now follows—

Here Jeremiah explains more fully what he had already mentioned: that he had been called from above, for otherwise he would have presumptuously obtruded himself. For no one, as the Apostle says, takes this honor to himself; but the call of God alone raises up prophets and teachers to their dignity .

Hence, so that Jeremiah might secure attention, he declares that he had been called to the prophetic office, and that by the clear voice of God. For this purpose, he says that this word was given him: Before I formed thee in the womb I knew thee.

He introduces God as the speaker so that what he declares might be more emphatic, carry more weight, and be more forcible. For if he had said simply in his own person that he had been made a prophet by God’s voice, it would not have so moved the hearers; but when he brings forward God as the speaker, there is necessarily more weight and force in what is said.

I will pass by here what might be said more extensively on what is necessary in one’s call, so that he may be listened to by God’s people. For no one, by his own private right, can claim this privilege of speaking, as I have already said, since this belongs to God alone.

But I have spoken at length elsewhere on the prophetic call; it is therefore enough now to merely point to such things. Particular discussions must be sought elsewhere, for if I were to dwell at length on every subject, my work would be endless. I will, therefore, according to my usual practice, give a brief exposition of this Prophet.

Jeremiah then says that he had been called by God, for this purpose, so that he might on this account gain a hearing from the people. God declares that He knew Jeremiah before He formed him in the womb. This is not said specifically of the Prophet, as though other men are unknown to God, but it is to be understood of the prophetic office. It is as though God had said, “Before I formed you in the womb, I destined you for this work, so that you might undertake the burden of a teacher among the people.”

And the second part is a repetition, when He says, Before thou camest forth from the womb I sanctified thee. Sanctification here is the same as the knowledge of God. Thus we perceive that this knowledge is not mere prescience, but that predestination by which God chooses every single individual according to His own will, and at the same time appoints and also sanctifies him. For no one, as Paul declares (2 Corinthians 2:16), is by his own nature fitted for the work.

Since then this fitness is the gratuitous gift of God, it is not strange that God declares that He had sanctified Jeremiah, as though God had said, “I formed you as a man in the womb, and at the same time appointed you for this particular work. And as it was not in your power to bring with you a qualification for the prophetic office, I formed you not only a man, but a prophet.” This is the meaning of the passage.

But those who think that the Prophet was sanctified from the womb as John the Baptist was refine too much, for the words mean no such thing. Rather, only that is testified of Jeremiah which Paul also affirms concerning himself (Galatians 1): that he was known by God before he was born.

Jeremiah then was not actually sanctified in the womb, but set apart according to God’s predestination and hidden purpose; that is, God chose him then to be a Prophet. It may be asked whether he was not chosen before the creation of the world?

To this it may be readily answered that he was indeed foreknown by God before the world was made. But Scripture accommodates itself to the measure of our capacities when it speaks of anyone's generation: it is then the same as though God had said of Jeremiah that he was formed as a man for this purpose, that in due time he might come forth as a Prophet.

And no doubt the following clause is added exegetically: A prophet for the nations I made thee. His sanctification, then, as I have said, was not actual, but intimated that he was appointed a Prophet before he was born.

It however seems strange that he was given as a Prophet to the nations. God designed him to be the minister of His Church, for he neither went to the Ninevites, as Jonah did (Jonah 3:3), nor traveled into other countries, but spent his labors only among the tribe of Judah. Why then is it said that he was given as a Prophet to the nations?

To this I answer that though God appointed him primarily for His Church, yet his teaching also pertained to other nations, as we shall soon see, and very evidently as we proceed. For he prophesied concerning the Babylonians, the Egyptians, and the Moabites; in short, he included all the nations who were near and known to the Jews.

This was indeed, so to speak, incidental. But though he was given as a Prophet primarily to his own people, yet his authority extended to heathen nations. No doubt nations are mentioned, including many, so that the power and dignity of his teaching might appear more evident.

After speaking of his call, the Prophet adds that he initially refused his office, and he states this for two reasons. First, so that he might clear himself from every suspicion of rashness, for we know how much ambition prevails among men, as James intimates, that many wish to be teachers (James 3:1), and there is hardly anyone who is not anxious to be listened to. Since, then, most men too readily assume the office of teaching, and many boldly intrude into it, Jeremiah, in order to avoid the very suspicion of rashness, informs us that he was compelled to take the office.

Secondly, he says that he refused the office so that he might gain more esteem and make his disciples more attentive. But why did he refuse to obey God when called to the prophetic function? Because its difficulty frightened him. And yet this very reason should rouse readers to greater attention, as it no doubt awakened hearers when Jeremiah spoke to them.

If anyone asks whether Jeremiah acted rightly in refusing what God commanded, the answer is that God pardoned his servant. For it was not his intention to reject his call, or to exempt himself from obedience, or to shake off the yoke because he was considering his own leisure, his own fame, or any similar matters. Jeremiah considered nothing of this kind; but when he thought of himself, he felt that he was wholly unequal to undertake such an arduous office.

Hence the excuse that is added is one of modesty. We then see that God forgave his timidity, for it proceeded, as we have just said, from a right feeling; and we know that vices often arise from good principles. But it was still a laudable thing in Jeremiah that he thought himself not sufficiently qualified to undertake the prophetic office, and that he wished to be excused, and for another to be chosen who was endowed with more courage and with better qualifications. I will proceed with what remains tomorrow.

Prayer:

Grant, Almighty God, that as you have not only provided for your ancient Church by choosing Jeremiah as your servant, but have also designed that the fruit of his labors should continue to our age, O grant that we may not be unthankful to you, but that we may so avail ourselves of such a great benefit, that its fruit may appear in us to the glory of your name; may we learn so entirely to devote ourselves to your service, and each of us be so attentive to the work of his calling, that we may strive with united hearts to promote the honor of your name, and also the kingdom of your only-begotten Son, until we finish our warfare, and come at last into that celestial rest, which has been obtained for us by the blood of your only Son. Amen.

[Exposition continues from previous day's lecture]

We mentioned yesterday the reason why Jeremiah refused the office of teaching: because he thought himself unequal to the work. For this reason he called himself a child—not in age, but in knowledge. Hence the word “child” is to be taken metaphorically, for by this the Prophet confessed that he was not sufficiently qualified in knowledge and practice. Some, as I have said, have unwisely applied this to his age. Though he was of a mature age, he still called himself a child because of his unskillfulness and because he did not possess the gifts necessary for such an important office.

Now follows the answer given to him, Say not, I am a child; for thou shalt go, etc. God not only predicts here what the Prophet was to do, but also declares what he intended him to do and what he required from him, as though he had said, “It is your duty to obey, because I have the right to command: you must, therefore, go wherever I shall send you, and you must also proclaim whatever I shall command you.” By these words God reminds him that he was his servant, and that there was no reason why a sense of his own weakness should make him afraid; for it should have been enough for him simply to obey his command.

And it is especially necessary to know this doctrine: for just as we should undertake nothing without considering what our strength is, so when God commands anything, we should immediately obey his word, as it were, with closed eyes. Prudence is justly praised by writers; and it is what should generally be attended to by all; they should consider what their shoulders can bear and cannot bear.

For from where does it come that many have so much audacity and boldness, except that they hurry on through extreme self-confidence? Hence, in all undertakings, this should be the first thing: everyone should weigh well his own strength and take in hand what comports with the measure of his capacity. Then no one would foolishly obtrude himself and arrogate to himself more than what is right. But when God calls us, we must obey, however deficient we may be in all things. And this is what we learn from what God says here, Say not, I am a child; that is, “though you, indeed, think yourself destitute of every qualification, though you are conscious of your own weakness, yet thou shalt go; you must go wherever I shall send you.” God, then, requires this honor to be simply conceded to him: that men should obey his commands, even though the qualifications necessary to execute them may be lacking.

We may learn from this verse that Jeremiah, when he observed the heavy and hard conflicts he had to undertake, was greatly disturbed, for he did not have enough courage to firmly and boldly assail such numerous and violent enemies. He indeed saw that he had to deal with a degenerate people, who had almost all departed from the law of God. Since they had for many years shaken off the yoke and were petulantly exulting in their freedom, it was difficult to bring them back to obedience and to a right course of life.

Therefore, it appears that the Prophet was restrained by this difficulty, so that he did not venture to undertake the prophetic office. But God applied a suitable remedy to his fear; for what does He say? Fear not their face. It appears, then, that when Jeremiah said that he was a child, he had in view, as I have already hinted, the difficulty of the undertaking; he could hardly bear to carry on such severe contests with that rebellious people, who had now become hardened in their wickedness.

Therefore, we see how he refused, in an indirect manner, the burden laid on him, for he did not venture openly, ingenuously, and in plain words to confess how the matter was. But God, who penetrates the hearts of men and knows all their hidden feelings and motives, heals his timidity by saying, Fear not their face.

Now this passage shows that corruptions had so prevailed among the chosen people that no servant of God could peaceably perform his office. When prophets and teachers have to deal with a teachable people, they have no need to fight; but when there is no fear of God and no regard for Him, indeed, when men are led away by the violence of their lusts, no godly teacher can exercise his duty without being prepared for war. This, then, is what God intimates when He bids His Prophet to be courageous, for He saw that there would be as many enemies as those who professed to be the children of Abraham.

The reason for boldness and confidence that is added should also be noticed: For I am with thee to deliver thee. By these words, God reminds the Prophet that there would be sufficient protection in His power, so that he did not need to dread the fury of his own nation. It was, indeed, at first, a formidable undertaking when Jeremiah saw that he had to carry on war, not with a few men, but with the whole people. But God sets Himself in opposition to all men and says, I am with thee, fear not.

Therefore, we see that due honor is then given to God when, being content with His defense, we disregard the fury of men and do not hesitate to contend with all the ungodly, indeed, even if they rise up in a mass against us. And if their forces and power were the strongest, we should still feel assured that the defense of God alone is sufficient to protect us. This is the full meaning of the passage. It now follows.

Here Jeremiah speaks again of his calling, so that his doctrine might not be despised as though it came from a private individual. He, therefore, testifies again that he did not come of his own accord but was sent from above and was invested with the authority of a prophet. For this purpose he says that God’s words were put in his mouth.

This passage should be carefully observed, for Jeremiah briefly describes how a true call may be ascertained when anyone undertakes the office of a teacher in the Church. It is ascertained by this: when he brings nothing of his own, as Peter says in his first canonical epistle,

Let him who speaks, speak as the oracles of God (1 Peter 4:11).

That is, let him not speak doubtfully, as if he were introducing his own interpretations, but let him boldly and without hesitation speak in the name of God. So also Jeremiah in this place, so that he might demand to be heard, plainly declares that the words of God were put in his mouth.

Let us then know that whatever proceeds from human ingenuity should be disregarded, for God wills this honor to be given to Him alone—as was stated yesterday—to be heard in His own Church. It therefore follows that no one should be acknowledged as God’s servants, and no prophets or teachers should be counted true and faithful, except those through whom God speaks—those who invent nothing themselves, who do not teach according to their own fancies, but faithfully deliver what God has committed to them.

A visible symbol was added for stronger confirmation, but there is no reason to make this a general rule, as if it were necessary that the tongues of all teachers should be touched by the hand of God. There are two things here: the thing itself, and the external sign.

As for the matter itself, a rule is prescribed for all God’s servants: that they do not bring their own inventions, but simply deliver, as if from hand to hand, what they have received from God. But it was a special case for Jeremiah that God, by stretching out His hand, touched his mouth; it was so that He might openly show that Jeremiah's mouth was consecrated to Himself.

Therefore, it is sufficient for ministers of the word that their tongues are consecrated to God, so that they do not mix any of their own fabrications with His pure doctrine. But it was God’s will, concerning Jeremiah, to also add the visible sign of the matter itself, by extending His hand and touching his mouth.

God, having now shown that Jeremiah’s mouth was consecrated to Himself and separated from common and profane use, proceeds to invest him with power: See, He says, I have set you this day over nations and over kingdoms. By these words, God shows how reverently He desires His word to be received, even when conveyed by frail mortals.

There is no one who does not pretend to desire to obey God, yet hardly one in a hundred truly receives His word. For as soon as He speaks, almost all raise a clamor; or if they dare not furiously and hostilely oppose it, we still see how some evade it, and others secretly oppose it. The authority, then, which God ascribes to His own word, should be noticed by us: Behold, I have set you over nations and kingdoms.

Furthermore, by saying, See, I have set you, He encourages the Prophet to be magnanimous in spirit. He was to remember his calling and not timidly or servilely flatter men, or show indulgence to their lusts and passions: See, He says. We may therefore perceive that teachers cannot firmly execute their office unless they have the majesty of God before their eyes, so that in comparison with Him they may disregard whatever splendor, pomp, or power there may be in humans.

Indeed, experience teaches us that the sight of people, whatever dignity they may possess, even the least, brings fear with it. Why are prophets and teachers sent? So that they may reduce the world to order. They are not to spare their hearers but freely reprove them whenever there may be need; they are also to use threats when they find people perverse.

But when there is any dignity connected with people, the teacher dares not offend; he is afraid of those invested with power, or who possess wealth, or a high reputation for prudence, or who are endowed with great honors. In such cases, there is no remedy except for teachers to set God before their eyes and regard Him to be the speaker Himself.

They may thus with courageous and elevated minds look down on whatever height and pre-eminence there may be among mortals. This, then, is the purpose of what God says here, See, I have set you over nations and kingdoms; for He shows that there is so much authority in His word that whatever is high and exalted on earth is made subject to it; even kings are not excepted.

But what God has joined together let no man separate (Matthew 19:6; Mark 10:9). God indeed extols His Prophets here above the whole world, and even above kings; but He has previously said, Behold, I have put My words in your mouth. So whoever claims such a power must necessarily bring forth the word of God and truly prove that he is a prophet and that he introduces no fabrications of his own.

And from this we see how foolish is the boasting of the Pope and of his corrupt clergy, when they wickedly dare to appropriate to themselves what is said here. “We are,” they say, “above both kings and nations.” By what right? “God has thus spoken by the Prophet Jeremiah.”

But these two things are to be joined together: I have put My words in your mouth, and, I have set you over nations and kingdoms. Now let the Pope show that he is furnished with the word of God, that he claims for himself nothing that is his own or apart from God—in a word, that he introduces nothing of his own devices—and we shall willingly allow that he is pre-eminent above the whole world.

For God is not to be separated from His word. As His majesty shines eminently above the whole world, indeed, and above all the angels of heaven, so the same dignity belongs to His word. But as these swine and dogs are empty of all true doctrine and piety, what audacity it is, indeed, what stupidity, to boast that they have authority over kings and nations!

In short, we see from the context that people are not so much extolled here—even if they are true ministers of celestial truth—as the truth itself. For God ascribes the highest authority here to His own word, though its ministers were people of no repute, poor and despised, and having nothing splendid connected with them. I have already explained the purpose for which this was said; it was so that true prophets and teachers may take courage and thus boldly set themselves against kings and nations when armed with the power of celestial truth.

He then adds, To root up, to destroy, to pull down, to lay waste. God seems here to have deliberately made His own word and the Prophet's ministry odious. For the word of God in Jeremiah's mouth could not have been acceptable to the Jews unless they perceived that it was for their safety and welfare; but God speaks here of ruin and destruction, of cutting down and desolation.

But He subjoins, to build and to plant. God then ascribes two effects to His word: that on the one hand it destroys, pulls down, lays waste, cuts off; and that on the other it plants and builds.

However, it may rightly be asked, why does God at first speak of ruin and extermination? The order would have seemed better if He had first said, I set you to build and to plant, according to what Paul says, who declares that vengeance was prepared by him and the other teachers against all despisers and against all the height of the world, when your obedience, he says, shall be completed (2 Corinthians 10:5–6).

Paul then intimates that the doctrine of the gospel is properly, and in the first place, designed for this purpose: to call people to the service of God. But Jeremiah here puts ruin and destruction before building and planting. It then seems, as I have said, that he acts inconsistently.

But we must always bear in mind what the state of the people was, for impiety, perverseness, and hardened iniquity had prevailed for so long a time that it was necessary to begin with ruin and eradication. Jeremiah could not have planted or built the temple of God unless he had first destroyed, pulled down, laid waste, and cut off.

How so? Because the Devil had erected his palace there. For as true religion had been despised for many years, the Devil was placed there, as it were, on his high throne and reigned uncontrolled in Jerusalem and throughout the whole land of Judea.

How, then, could Jeremiah have built a temple there for God, in which He might be purely worshipped, unless ruin and destruction had preceded? For the Devil had corrupted the whole land.

Indeed, we know that all kinds of wickedness then prevailed everywhere, as though the land had been filled with thorns and briers. Jeremiah then could not have planted or sown his heavenly doctrine until the land had been cleansed from so many vices and pollutions. This is undoubtedly the reason why, in the first place, he speaks of cutting off and ruin, of exterminating and eradicating, and afterwards adds planting and building.

The accumulation of words employed shows how deeply impiety and the contempt of God had fixed their roots. God might have said only, I have set you to pull down and to destroy; He might have been content with two words, as in the latter instance—to plant and to build.

But as the Jews had been obstinate in their wickedness, as their insolence had been so great, they could not be corrected immediately, nor in one day, nor by a slight effort. Therefore, God accumulated words and thus encouraged His Prophet to proceed with unwearied zeal in the work of clearing away the filth that had polluted the whole land. We now then understand what is said here and the purpose of using so many words.

But he speaks again of kingdoms and nations. For though Jeremiah was given as a Prophet especially to his own nation, he was also a Prophet to Gentile nations, as they say, incidentally, according to what we shall see later.

And it seems that God deliberately mentioned nations and kingdoms in order to humble the pride of that people who thought themselves exempt from all reproof. Therefore, He says that He gave authority to His servant, not only over Judea, but also over the whole world, as though He had said, “You are but a small portion of mankind; do not then raise your horns against My servant, as you will do this without effect. For he shall exercise power not only over Judea, but also over all nations, and even over kings, as the doctrine which I have deposited with him is of such force and power that it will stand eminent above all mortals, much more above one single nation.”

At the same time, we see that though human treachery constrains God to use severity, He never forgets His own nature and kindly invites to repentance those who are not wholly past remedy, offering them the hope of pardon and salvation; and this is what celestial truth always includes.

For though it is the aroma of death leading to death for those who perish, it is yet the aroma of life leading to life for the elect of God. Indeed, it often happens that the greater part turn the doctrine of salvation to their ruin; yet God never allows all to perish. He therefore makes the truth the incorruptible seed of life to His elect and builds them up as His temples.

This is what we must bear in mind. And so there is no reason why the truth of God should be disliked by us, though it is the occasion of perdition to many; for it always brings salvation to the elect. It so plants them that they strike roots into the hope of a blessed immortality, and then it builds them as holy temples for God.