John Calvin Commentary Jeremiah 11:14

"Therefore pray not thou for this people, neither lift up cry nor prayer for them; for I will not hear them in the time that they cry unto me because of their trouble." — Jeremiah 11:14 (ASV)

So that the Jews might understand that a severe calamity was near, and that God would not be appeasable, the Prophet himself is forbidden to intercede for them. There is no doubt that even when he reproved the people in the severest manner, he made supplications to God for them, for he sustained a twofold character: when he went forth as the herald of celestial vengeance, he thundered against the ungodly and the despisers of God; but at the same time he humbly supplicated pardon on behalf of lost and miserable people. Indeed, if he had not been solicitous for the salvation of the people, and had not diligently prayed, it would not have been necessary to prohibit him from praying.

It therefore appears that the Prophet was diligent in these two things: he severely reproved the people according to God’s command, and he also was a suppliant in seeking God’s favor for the unworthy. This is one point.

Now that God prohibits Jeremiah from praying, this was not done for his sake only, but God also had regard for the whole people, so that they might know that a sentence was pronounced on them and that there was no hope left. We therefore see that God positively declares that it was His purpose to destroy the people, and that consequently there was no room for prayer.

But it may be asked: Did the Prophet, by continuing to pray, offend God? For we shall see that he was still so anxious for the welfare of the people that he did not cease to pray. What is said of Jeremiah is also true of all the other prophets, and the faithful have always prayed for pardon, even when the state of things had reached an extremity.

But we must observe that God, when He thus issues a simple prohibition, often stimulates the prayers of His people, as we read of Samuel. For though Samuel knew from God’s own mouth that Saul was rejected, he yet from love did not cease to seek Saul's good and to intercede with God for him (1 Samuel 15:35; 1 Samuel 16:1).

But the prophets doubtless paid regard to God’s counsel in this case. Yet, since God did not speak for Jeremiah’s sake but for the people’s, the Prophet is not to be charged with rashness or presumption, or foolish obstinacy or inconsiderate zeal, for praying afterwards. For he knew that this prohibition was not so much for his own sake as on account of the people.

But another thing is to be observed: Jeremiah was not forbidden to pray for the remnant—that is, for the elect, and for the seed from which the Church was afterwards to arise. He was forbidden to pray for the whole body of the people. No doubt he felt assured from that time that no remedy could be applied and that the people would be driven into exile.

This prohibition, then, is to be understood as applying to the whole mass of the people. Jeremiah might still pray for the elect, and also for the new Church—that is, for the renewal of the Church. He was not, indeed, to pray that the Lord would not execute the vengeance which had already been decreed, for that could not be turned aside by any prayers.

We now understand the meaning of this passage: Jeremiah prayed daily for all people, and also for the renewal of the Church. But he was to expect the calamity of exile as a certain thing, for this had been fixed by God.

As to the words, Raise not for them a cry or a prayer, we have said elsewhere that there are two ways of speaking, which, though different in some respects, are yet the same in meaning—to raise up and to cast a prayer. Hence the saints are sometimes said to cast their prayers: “Let my prayer be cast in thy presence.” For no one is rightly prepared to call on God unless he is cast down in himself and laid prostrate.

Hence the prayers of the saints are said to be cast on account of their humility; they are also said to be raised up on account of the fervor of their zeal, and also on account of their confidence. And that He repeats the same thing in different words is not without meaning; for it is the same as though He had said, “You will do nothing by beseeching, praying, interceding, and supplicating.” God then confirms by these various words that He would not thereafter be reconciled to the people.

It follows, For I will not hear them at the time when they shall cry to me. A suitable reason does not seem to be given here, for God might have conceded to the Prophet what had not been denied to the ungodly and the rebellious. But God simply means that He would be a severe Judge in executing punishment, so that there would be no room for mercy. I will not then hear them; that is, “If they cry, I will not hear them (it is an argument from the greater to the less), much less then will I hear you for them.”

But why was God not propitious to His servant? To this I answer that God is more ready to show mercy when anyone personally calls on Him, than when He is supplicated by others. The meaning is that whether they themselves prayed or employed others to pray for them, God would not be reconciled to them.

“Nigh is God to all who call upon him;” (Psalms 145:18)

But it is added, “in truth.” As, then, hypocrites are spoken of here who poured forth rambling and false prayers, and blended the worship of the true God with that of their own idols, it is no wonder that God rejected their prayers, for our prayers are sanctified by faith and repentance. When, therefore, unbelief prevails, and when the heart cleaves perversely to wickedness, our prayers are polluted and presumptuous, for then the name of God is profaned. It is therefore not strange that God rejects those who call on Him hypocritically.