John Calvin Commentary Jeremiah 10:12-13

"He hath made the earth by his power, he hath established the world by his wisdom, and by his understanding hath he stretched out the heavens: when he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries." — Jeremiah 10:12-13 (ASV)

Jeremiah speaks again now in Hebrew, for he deliberately spoke in Chaldean to show that the ungodly were not to be tolerated if they blasphemed and recklessly derided the holy name of God. But as it is necessary that the confession of the mouth should proceed from faith, as fruit from the root, the Prophet here reminds the Israelites that there is only one true God; for, besides Him who created the earth, set the world in order, and extended the heavens, there is no other to be found.

Since, then, this can only be said of one, it follows that all the deities which the world devises for itself are false and mere inventions of Satan, by which he deludes humanity. And undoubtedly, no one can courageously oppose such errors except the one who believes in the one true God.

We know that there were formerly some among the philosophers who jocularly and facetiously ridiculed the delirious notions of the common people; but no one seriously undertook this cause, nor could they take upon themselves the defense of God’s glory, for He was unknown to them. It is therefore necessary, as I have said, that we should be truly and genuinely grounded in the faith before the building can be carried on; for the profession by which we ascribe glory to God is, so to speak, the superstructure, while faith, concealed within the heart, is the foundation.

So now we understand the Prophet’s design in saying that there is only one who made the earth. He speaks concisely indeed; but what he says has more force when he does not mention God’s name but sets His power before us, as if he had said, “There is one, there is one, who has created the earth; there is one, who has set the world in order and extended the heavens; since these things cannot be ascribed to many, it follows that people are very absurd in imagining that there are various gods.”

He says that God created the earth by His power. He alludes to the solid state of the earth. Philosophers indeed hold that the earth stands naturally in the middle of creation, as it is the heaviest element; and the reason they give that the earth is suspended in mid-air is, because the center of the world attracts what is heaviest. And these things they indeed wisely discuss. Yet we must go further: for the center of the earth is not the main part of creation; hence it follows that the earth has been suspended in the air because it has so pleased God. When, therefore, the Prophet commends God’s power in fixing the earth, he refers to its firm state.

He then adds, there is one who has by His wisdom set the world in order. He does not indeed say that He is one, but this is what is implied. Though the term תבל, tabel, is taken for the earth, it yet has a wider meaning. The Prophet, I have no doubt, includes in it at least the sea.

And we know that the Spirit has not spoken in the Law and the Prophets with rigorous exactness, but in a style suited to the common understanding of people. He says then that the world was set in order by God’s wisdom: for it is wonderful how the waters mingle with the earth, and yet retain their own place, and are restrained from covering the earth. In the earth itself there is also amazing variety; we see in one part mountains, in another small hills; there are meadows, forests, and fields for grain.

Indeed, human industry contributes to this variety; but we see how God has fitted the earth for different purposes. Here then shines forth the wonderful wisdom of God. When again he speaks of the heavens, he says that they have been expanded by God’s knowledge, He indeed employs various expressions, but he means the same thing, — that God’s singular wisdom may be seen in the earth and in the heavens.

Some connect the following verse and explain the verb נטה nuthe, differently, — that God extends the heavens when He covers them with clouds; for the verb תתו , tatu, which means the same thing, follows. But the infinitive mood is often to be taken for the preterite tense. As then this is a strained explanation, and too far-fetched, I reject it. The Prophet, no doubt, speaks of the original formation of the heavens: for when God covers the heavens with clouds, their true form does not appear; besides, the meaning of the verb is perverted when taken to express the obscuring of the heavens by clouds. Those who will impartially examine the passage will be ready to admit that the Prophet speaks of the expanding of the heavens. So the Scripture everywhere sets forth God’s wisdom as displayed by this wonderful workmanship; and the heaven is said to have been expanded over the earth, so that it covers it around (Psalms 104:6).

Now, though Jeremiah mentions only the word “heavens,” yet he includes the wonders which appear in them: such as the sun performing its daily course, changing its track daily, the planets having two motions, appearing in different parts, and the sun seeming now to ascend and then to descend.

In short, Jeremiah here extols all the secrets of astronomy when he says that the heavens have been expanded by God, and expanded with singular and incomparable wisdom.

Though, then, he only briefly touches on this wonderful workmanship of God, yet he would have us carefully dwell on it in our meditations; for all errors and all fancies will soon vanish when we duly consider the power and wisdom of God, as manifested in the creation of the heavens and of the earth, and in the order observable in the world.

The Prophet then descends to the other works of God, to those which are changeable, for there is in nature a perpetual constancy regarding the heavens and the earth; and there are many things subject to changes, such as when God darkens the air, when He raises winds, when He pours down rain.

These things do not happen according to the settled order of the world of which he had spoken. We see then that the Prophet has until now referred to the fixed and regular government of the world, to what had been done at the creation. But now, as I have said, he sets before us things of another kind, — that God gives or sends forth, by His voice, abundance of waters from the heavens. Some render המון emun, “sound;” but it is, on the contrary, to be taken for “multitude,” or abundance.

Moreover, he takes “voice” for thunder: for though it often rains without thunder, yet when God thunders from heaven, there is a sudden change, which not only disturbs the air, but also fills us with dread. As then in this sudden and unexpected change the power of God more strikingly appears, the Prophet says, At His voice He gives abundance of waters.

He then says, He makes elevations to ascend; for we see that vapors arise from the earth and ascend upwards. Philosophers show how this happens: but yet the power of God cannot be excluded, when we say that anything is done according to nature. For hence we more clearly see what the Prophet means, that is, that God has so set the world in order, that when He causes vapors to ascend, He shows that He rules in the heavens and on the earth.

And he adds, from the extremity of the earth: for we see that vapors rise at a distance and immediately spread over our heads. Is this not wonderful? And if we were not accustomed to such a thing, it could not help but fill us with admiration. The Prophet then rouses people here from their torpor, that they may learn to consider what is presented to their view.

He goes on and says, creating or making lightnings for the rain, or with the rain: for ל, lamed, is taken by some as if he had said that lightnings are mingled with rain. And undoubtedly we see that these things, fire and rain, are contrary to one another; yet fire generates water, and it also dwells in the midst of a mass of waters: it rains, and yet the air is at the same time kindled with lightnings.

Since then God thus mingles contrary things, and makes fire the origin and the cause of rain, is it not so wonderful that it is sufficient, to move the very stones? How great then must be the stupidity of people, when they do not attend to so conspicuous a work of God, in which they may see the glory of His wisdom as well as of His power!

He then says that God brings forth the wind from His treasures. He calls hidden places the treasures of God; for from where do the winds come except from the caverns of the earth? Since, then, the earth, where it is hollow, generates winds, the Prophet rightly says that they were the hidden treasures of God.

Philosophers also discover the cause why the winds arise from the earth; for the sun attracts vapors and exhalations. From vapors are formed clouds, snows, and rains, according to the fixed order of the middle region of the air.

From the exhalations are also formed thunders, lightnings, comets, and winds; for the exhalations differ from the vapors only in their lightness and rarity, the vapors being thicker and heavier.

Then from vapor arises rain; but the exhalation is lighter and not so thick; hence the exhalations generate thunders as well as winds, according to the heat they contain.

How, then, is it that the same exhalation now breaks forth into wind, then into lightnings? It is according to the measure of its heat. When it is dense it rises into the air; but the winds vanish and thus disturb the lower part of the world.

These are the things said by philosophers; but the chief thing in philosophy is to have regard to God, who brings the winds out of His treasures, for He keeps them hidden.

We wonder that the wind rises suddenly when it is quite calm. Who ought not to acknowledge that winds are formed and are sent here and there at God’s pleasure? And hence in Psalm 104:4, they are called the swift messengers of God,

who makes spirits His messengers.

It follows: —