John Calvin Commentary Jeremiah 10:17-18

"Gather up thy wares out of the land, O thou that abidest in the siege. For thus saith Jehovah, Behold, I will sling out the inhabitants of the land at this time, and will distress them, that they may feel [it]." — Jeremiah 10:17-18 (ASV)

The first verse we have recited, the Rabbis think, is addressed to the Chaldeans, but in my view, very incorrectly.

Jeremiah had indeed said that all the nations who devised gods of stone and other corruptible materials were very foolish. But we have seen for what purpose he said this: to confirm the Israelites, who were captives and, in addition to the disgrace of exile, were greatly hated by the Chaldeans and the Assyrians. It was, I say, to confirm them, so that they would not depart from the true worship of God but would constantly defend the honor of their God, from whom they expected restoration.

It is, therefore, absurd for the Rabbis to explain this verse as referring to the Chaldeans, for the two verses ought to be connected: gather thy merchandise, because thus saith Jehovah. It is then strange that these interpreters apply the second verse to the Israelites while they read the first by itself, as though they were not connected. Yet a reason is given why he bids all wages be gathered.

But the meaning is simply this: that the whole country would be exposed to the will of their enemies, so that they might plunder it. Since devastation was near at hand, the Prophet bids those in fortified places to gather their wages, or to gather a gathering (we will speak of this expression later).

Now, we have already stated in several places that the Prophets ironically touched on the lethargy of the people, for plain truth would have had no effect unless it was urged on them, as it were, vehemently. The Prophet then assumes the character of a man who brings warlike news, as we will see more clearly presently.

But in this place, as in some other places, he declares that nowhere in Judea would there be safety except in fortresses, which, however, would not be able to resist the attacks of enemies, as we will see later.

As to the words, some give this rendering, “gather thy humiliation,” because כנע (kano) means to be humble. But they apply the words to Babylon, as though the Prophet had said, “Now cease to subdue the remaining nations.” Thus they take the verb אסף (asaph) in the sense of contraction, when some moderation is observed.

But I have already said that this verse cannot refer to Babylon or to the Chaldeans. Since the Prophet addresses the Jews and speaks of their effects, or their merchandise, or precious things, which were usually gathered and stored, it is as though he had said, “Gather your gathering.” For the word כנע (kano) also means to collect or to gather, and this is a suitable meaning, as it is later taken to mean doing business.

But as to the subject itself, there is no obscurity, for the Prophet shows that in a short time the whole of Judea would be laid waste by enemies. And since it was to be exposed to plunder, what is usual was to be done: that is, to gather whatever was valuable into fortified cities. In short, the Prophet here declares that war and ruin would come upon the Jews, which would extend through the whole land, for by ‘land’ he means the country, as distinguished from fortified towns.

Then follows the reason: For thus saith Jehovah, Behold, I will with a sling cast out the inhabitants of the land. ‘Land’ here is to be taken in another sense, meaning the whole country. Wherever then the Jews dwelt, the Lord, says the Prophet, will draw them out, yes, cast them out as with a sling.

We now then see that the vengeance which the Jews despised is pronounced on them, because they remained securely in their own delusions. And what provoked God’s wrath still more, they regarded all that Jeremiah said about God’s judgment as a fable.

But he compares their violent exile to slinging and represents the Lord as the slinger. We know that when a sling is flung and a stone is cast, the motion is very violent. Such a casting away is then what God here threatens the people with: that he would violently throw them here and there, like stones cast by a sling.

And he says at this term or time, so that the Jews might know that their calamity would be like a sudden storm. For they had often been subject to the assaults of enemies. At one time they had delivered themselves; at another, the Chaldeans and Assyrians had been forced to turn aside to other quarters; or they had been miraculously delivered by God’s aid.

They hoped that it would always be the same. They also thought that by prolonging the war they could thwart their enemies, as they had often done. Furthermore, they expected aid from various quarters.

Hence the Prophet says that they would be so taken away that God would at once cast them all out of the land, and cast them out as it were in one day: at this time, I will fling out the inhabitants of the land.

Then he says, And I will straiten them. Some render the verb transitively, as it is in Hiphil: “I will cause them to be besieged by their enemies,” and then, “that their enemies may find them.” But this seems forced.

Others more correctly give this explanation of the last clause, “that they may find”—that is, find as true what had been so often foretold them. For, as we have said, the Prophets and their threatenings had been despised, as the Jews had hardened themselves in their impiety. Therefore, this interpretation may be allowed.

But I prefer a more general meaning: that they may find, even what they had sought. For they had in many and various ways provoked the wrath of God; it was therefore right that they should at last find that which they had by their perverse doings procured for themselves, according to what is said in Isaiah 57:10:

They shall find the fruit of their own ways.

The Jews sought anything but the calamity which Jeremiah pronounced on them; but they had really long sought it, for it was right that they should receive the wages due to their wickedness. So it is, that they may find—that is, the reward of their own works.