John Calvin Commentary Jeremiah 15

God again repeats what we have previously observed—that as the impieties and sins of the people had arrived at the highest pitch, there was no more room for pardon or for mercy. And though God seems to have rejected altogether the prayer of his servant, we are not yet to think that it was without any benefit. Jeremiah wished indeed to deliver the whole people from destruction; but he did not thus pray inconsiderately and uselessly, for he distinguished between the titular church, as they say, and the chosen seed, for he knew that many had become the degenerate children of Abraham. Nor was he unacquainted with what is said in the Psalms:

“Who shall dwell in thy tabernacle, and who shall stand on the mount of thy holiness?
He who is innocent as to his hands, and is of a pure heart” (Psalms 15:1, 2).

The Prophet there distinctly shows that hypocrites glory in vain, because they had a free entrance into the Temple, and sacrificed together with the faithful; for a clean heart and pure hands are required. Jeremiah no doubt fully understood this.

Though he then extended his solicitude to the whole body of the people, he yet knew that there was a chosen seed. So today, when we pray, we ought, according to the rule of charity, to include all, for we cannot fix on those whom God has chosen or whom he has rejected; and thus we ought, as far as we can, to promote the salvation of all. And yet we know, as a general truth, that many are reprobate for whom our prayers will avail nothing; we know this, and yet we cannot point to any specific individual.

So then the prayer of Jeremiah was not useless; but in its very form, as they say, it was not heard, for he wished the whole people to be saved. But as God had resolved to destroy the ungodly, such as were beyond the reach of hope on account of their untamable obstinacy, Jeremiah obtained only in part what he prayed for—that God would preserve his Church, which then was in a manner hidden.

But it is now said, If stand before me did Moses and Samuel, my soul would not be towards this people. The meaning is, that though all intercessors came forth in their behalf, they could do nothing, for God had rejected them. Moses and Samuel are here mentioned, but in another place Job and Daniel are named, and for the same reason (Ezekiel 14:14). Moses is mentioned here, because we find that he offered himself, and wished to be, an anathema for his people.

“Blot me out of the book of life, or spare this people” (Exodus 32:32).

As, then, God’s wrath had been so often pacified by Moses, he is here mentioned; for when it was all over with the people, he delivered them, as it were, from eternal death, and this was well and commonly known to the Jews. As to Samuel, we know how celebrated he was, and that God had been often pacified by him for the preservation of the whole people. But at length, when he prayed for Saul, God did indeed restrain his immoderate zeal, and forbade him to pray any more (1 Samuel 16:1), and yet he did not cease to pray. As, then, there was so great a fervor in Samuel, that he in a manner struggled with God, he is here joined with Moses: “If, then, stand before me did these two, my soul, or my heart, would be alienated from this people, for I shall be no more pacified towards them.”

But he speaks of the perverse multitude, which had so often willfully sought their own destruction; for, as it has appeared elsewhere, the people had never been rejected. And yet we must distinguish between the chaff and the wheat. Judea was, as it were, the threshing floor of God, on which there was a great heap of chaff, for the multitude had departed from true religion, and there were a few grains found hidden in the rubbish.

Hence the heart of God was not towards the people, that is, towards the degenerate children of Abraham, who were proud only of their name, while they were covenant-breakers; for they had long ago forsaken the true worship of God and all integrity. Therefore, the heart of God was not towards them. At the same time, he preserved, in a wonderful and hidden manner, a remnant.

Now this passage teaches us what James also mentions, that the prayer of the righteous avails much with God. And he brings forward the example of Elijah, who closed heaven by his prayer, so that it did not rain for a long time, and who afterwards opened heaven by his prayer, so as to obtain rain from God (James 5:16–18).

He therefore infers that the prayers of the righteous avail much, not only when they pray for themselves, but also when they pray for others; for Elijah had no particular regard for himself, but his object was to gain relief for the whole people. It is indeed certain that the intercession of the saints is highly appreciated by God; and hence it is that we are bidden willingly and freely to make known to one another our necessities, so that we may mutually help and pray for one another.

But we must at the same time observe, that they who think themselves to be commended to God by others in their prayers, ought not on that account to become more secure; for it is certain, that as the prayers of the faithful avail the members of Christ, so they do no good to the ungodly and the hypocrites.

Nor does God indeed bid us to acquiesce in the confidence that others pray for us, but bids every one to pray, and also to join their prayers with those of all the members of the Church. Whoever then desires to profit by the prayers of the saints must also pray himself.

It is true, I allow, that the prayers of the saints sometimes benefit even the ungodly and aliens; for it was not in vain that Christ prayed,

“Father, forgive them, for they know not what they do” (Luke 23:34),

nor did Stephen pray in vain when he offered up a similar prayer (Acts 7:60), and I am disposed to agree with what Augustine says, that Paul, among others, was the effect of Stephen’s prayer (Serm. 1, de Sanctis). But I am speaking now of what we must do when we find that we are helped by the prayers of the saints, that is, that we are strenuously to perform our part, and strive to show for our brethren the same solicitude and care as we expect from them. It is then certain beyond a doubt, that each is not only heard when he prays for himself, but that the prayers of the saints avail in behalf of others.

But extremely ridiculous are the Papists, who apply this passage to dead saints: Moses and Samuel, they say, were dead when God declared what is said here; it is then true that they prayed. The inference is worthy of such teachers, which is as good as the braying of an ass. The supposition here is as if God said, “If Moses and Samuel were now alive and interceded for them, I would yet remain implacable.”

But Ezekiel mentions Daniel, who was then living, and he also names Job. We therefore see that he makes no distinction between the dead and the living. Therefore, the Papists are extremely foolish and stupid when they thus idly prate that the dead pray for the living, on the ground of what is said here of Moses and Samuel. It is not, then, worthwhile to refute this ignorant assertion, as it vanishes almost of itself: a brief warning, lest anyone should be deluded by such a cavil, is sufficient.

He afterwards bids the Prophet to cast away the people; cast them away, or banish them, he says, from my presence. He doubtless speaks here in a strong manner: “Let them be gone from me.”

But yet God shows what he had commanded his Prophet, as though he had said, “Fulfill your office; remember what burden I have laid on you.” Jeremiah had been ordered to denounce exile on the people; he was the herald of divine vengeance. As, then, he sustained this office, it was his duty to execute the commission which God had given him. Now, then, we apprehend what these words mean, cast them away.

But we must again notice here what we have previously seen—that God commends the efficacy of prophetic doctrine, according to what has been said,

“I set thee over nations and kingdoms, to plant and to root up, to build and to destroy” (Jeremiah 1:10).

Then God intimates that so great a power would be in the mouth of his servant, that though the Jews mocked at his predictions, as if they were vain threatenings to frighten children, they would yet be like thunderbolts; so that Jeremiah would drive away the people, as though he was furnished with a large army and great forces, according to what Paul declares—that he had power given him to cast down every height that exalted itself against Christ (2 Corinthians 10:5).

As, then, God claims so great an authority for his prophetic doctrine when threatening the unbelieving with punishment, let us know that the same extends to all the promises of salvation. Therefore, whenever God offers grace to us by the gospel, and testifies that he will be propitious to us, let us know that heaven is in a manner open to us.

Let us not seek any other ground of assurance than his own testimony. And why? Because just as the power of binding and loosing was given to the prophets, so now the same power is given to the Church, that is, to invite all to be saved who are still healable, and to denounce eternal ruin on the reprobate and the obstinate in their wickedness, according to what is said by Christ,

“Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven” (Matthew 16:19; Matthew 18:18).

For he gave his Apostles the power not only of binding, but also of loosing. And Paul, after having spoken in high terms of the former power, adds,

“When your obedience shall be accomplished,” (2 Corinthians 10:6)

as though he had said, that the gospel was not preached only for this end, to pronounce death on the reprobate, but that it was also a pledge of salvation to all the elect, to them who embraced by true faith the promises offered to them.

He now confirms the previous sentence, If they shall say, Whither shall we go forth? then shalt thou say to them, Those for death, to death; those for the sword, to the sword; those for the famine, to the famine; those for exile, to exile; as though he had said, “In vain do they complain of their own miseries.” For God, no doubt, had in view the clamorous complaints which prevailed everywhere among the people on account of their very heavy calamities.

Thus indeed were hypocrites accustomed to do; for whenever God spared them, they haughtily insulted the prophets, and boastingly alleged their subsidies and fortresses. But when God’s hand pressed hard on them, they became very eloquent in their complaints: “Alas! How far will God go at length? Is there to be never an end? And what does all this mean? Why does he so severely afflict us? And why does he not at least relieve us in some measure from our miseries?”

As, then, the hypocrites were so querulous in their calamities, God anticipates all these expostulations, and says, “If they say to thee, ‘Where shall we flee?’ say to them, ‘Either to death, or to famine, or to the sword, or to exile;’ it is all one with God, and it matters not; for there is no hope of mercy for you any longer, since God has rejected you: know then that it is all over with you, for there is no deliverance for you from God: either the sword, or famine, or some other kind of death will overtake you; you are in every way past hope.”

Prayer:

Grant, Almighty God, that since You are graciously pleased to exhort us to repent, and withhold Your hand, indeed, and allow us the opportunity to repent—O grant, that we may not obstinately provoke against ourselves Your extreme vengeance, but render ourselves obedient to You, so that You may not only hear others praying for us, but that our own prayers may also obtain pardon from You, especially through the intercession of Christ, Your only-begotten Son, who has once for all reconciled You to us, and whose perpetual intercession is to continue to reconcile us to You, until we shall appear at length before You with all our spots and filth wholly washed away, and be made partakers of that glory which has been obtained for us by Christ our Lord.—Amen.

Jeremiah proceeds with the same subject. He said yesterday that the people were no longer cared for by God, and so nothing remained for them but to perish in various ways, and their final punishment would be exile. He now confirms the same thing, saying that God would prepare against them ravenous birds as well as wild beasts, the sword, and dogs—as if he had said that all animals would be hostile to them and be the executioners of God’s vengeance.

Some render the verb פקד, pekod, 'to visit,' but improperly, as I think; for they must give this version: “I will visit four families upon them;” but there is no sense in this, nor can any sense be elicited from it. The most suitable meaning here is 'to set over': “I will set over them four kinds,” which he calls “four families.” And a contrast is to be understood here: since they thought it hard to obey God, they were now to have over them dogs and wild beasts, and the birds of the air, and the sword.

The meaning is that there would be no end to God’s vengeance and various punishments until the Jews were wholly destroyed. He further intimates that he would have many ready to execute his wrath, as he had all creatures under his control. Since, then, he would employ in his service dogs, birds, and animals, as well as men, the Jews ought to have been assured that they resorted in vain to this or that refuge.

Indeed, we know that people impiously confine the power of God, both with regard to their salvation and the punishment of their sins. For when he passes by any evil, they think they have escaped and promise themselves impunity, as if God were not indeed able every moment to inflict many and various scourges. This, then, is the reason why the Prophet speaks here of four kinds of judgments.

Jeremiah speaks now of exile. He had until now spoken of the sword and famine, and also mentioned other punishments: that their carcasses would be dragged about by dogs and also devoured by wild beasts and ravenous birds. But he now refers to only one kind of punishment—that God would drive them into exile. And he seems to have taken these words from Moses, for so Moses speaks in Deuteronomy 28, except that ו (vau) is placed before ע (ain) in the word “commotion,” but such a change is common. In other respects, there is a perfect agreement.

I will set them, he says, for a commotion to all the kingdoms of the earth; that is, I will cause them to wander in constant fear and trembling. He amplifies the grievousness of exile by the circumstance that they would have no safe rest. Those who leave their country for exile at least find some corner where they can take breath; but God declares that the Jews would be everywhere unsettled and wanderers, so that no place would receive them. And thus God’s vengeance became more fully manifest, for these miserable men never found an asylum when scattered through various countries. Though they had habitations in those parts allotted to them by the king of Babylon, they were yet everywhere without any rest. Therefore, it was not in vain that Moses threatened them with such a punishment, nor was it to no purpose that Jeremiah repeated what had been said by Moses.

He adds the cause: On account of Manasseh. But Manasseh was now dead; why then did God transfer the vengeance which he merited to posterity? And this seems inconsistent with another passage found in Ezekiel.

The soul that sinneth it shall die (Ezekiel 18:8).

But doubtless God justly punished the wickedness of the people even after the death of that ungodly king, for they did not cease to accumulate evils on evils. However, since their impiety was especially apparent at that time, he particularly noted it, so that the Jews might understand that they had long been worthy of destruction, and that punishment was not delayed except through the great mercy of God, who had not immediately treated them as they deserved.

The Prophet therefore commends the long forbearance of God because their ruin was suspended until that time. On the other hand, he shows that however severely they were treated, they still deserved greater and more atrocious punishment, for such had been their obstinacy that they did all they could to draw upon themselves destruction many times.

But another question arises: Manasseh pretended repentance, and God seemed to have forgiven him and the whole people (2 Kings 21:2; 2 Chronicles 33:12). Why does God now declare that he would take vengeance on sins which had already been buried? But the answer is evident, for the Jews from that time had been in no way better. Since they had continued to pursue the same sinful courses as Manasseh, it was right that they should at length be rewarded as they deserved.

For, had they really become changed, there would have been a change in God’s dealings with them. But inasmuch as their impiety had ever remained the same, and as they gave themselves up to the same vices, a heavier judgment was near them, and justly so, because they had abused God’s forbearance, who had spared the king as well as themselves on the condition of receiving the pardon offered to them. But since they had hardened themselves, it was right to take such account of their ingratitude and perverseness as to treat them with greater severity.

Furthermore, Manasseh is called the son of Hezekiah, and that for the purpose of enhancing his crime. For as religion had been reformed in the time of Hezekiah, and as that pious king, with great labor and toil, exerted all his powers to restore the true worship of God, it was the duty of Manasseh to follow his example.

But he not only built altars to idols and polluted the whole land with superstitions, but also defiled the very Temple of God. It was thus a horrible and wholly diabolical madness in the son, when the right way of worshipping God had been delivered to him, to be of such a reprobate mind as immediately to overthrow what his father with great labor had so faithfully established.

This then was the reason why Jeremiah mentioned his father's name to Manasseh's dishonor. And from this we learn that they are worthy of a heavier punishment who have been religiously brought up from their childhood and later become degenerate; who, having had pious and godly parents, afterwards abandon themselves to every wickedness.

Thus a heavier judgment awaits those who depart from the examples of godly fathers. And this we gather from the very words of the Prophet, who here, by way of reproach, calls Manasseh the son of Hezekiah, which would have been to his honor had he been like his father and followed his piety.

And at the same time, there is no doubt that the Prophet indirectly condemns the whole people. For we know how great opposition pious Hezekiah met with, and how he contended for the faithful worship of God, as if he had been among the Assyrians or the Egyptians. But the perverseness of the people then appeared extreme when Hezekiah's kingdom was put in jeopardy because he endeavored to cleanse the land of Judah from its filth and pollutions; their impiety and ingratitude then showed, and openly revealed, themselves.

Afterwards, Manasseh overturned, as it were in an instant, the worship of God, and they all, with great exultation, immediately went after superstition. From this we see that the mouths of the Jews were thus closed, so that they could not object and say that they merely obeyed the command of their king, for they willingly followed wicked superstitions. They assented to the king of their own accord, while yet they were led with great difficulty and unwillingness to obey when God’s worship was restored in the time of Hezekiah.

But Manasseh added cruelties to superstitions, for we know that he not only covered the streets of the city with blood but also made it flow in streams, as sacred history relates. Since, then, the Prophets were so cruelly treated in the time of Manasseh, and since he was not the sole author of this barbarity—for the true servants of God were persecuted to death with the consent of the people—it was thus evident that it was the crime of the whole community.

And for this reason, he mentions Jerusalem, so that the Jews might know that the holy city, in which they gloried, had for a long time been a den of robbers, and that the Temple of God had been polluted by wicked superstitions, and even the whole city by unlawful and barbarous slaughters.

The Prophet shows here that the severe punishment he had spoken of could not be considered unjust, as those complaining men thought, who continually remonstrated with God and charged Him with too much rigor.

To prevent the Jews from complaining, therefore, the Prophet briefly states that all the evils which were close at hand were fully due, and so deserved, that they could find no pity, even among men.

We know that even the worst of men, when the Lord punishes them, have some who condole with them. There is no one so wicked that relatives do not favor him, and that some do not console him. But the Prophet shows that the Jews were not only inexcusable before God but also undeserving of any sympathy from men.

He first says, Who will pity thee? and then, Who will console thee? The verb נוּד (nud) properly means to give comfort by words, as when relatives, friends, and neighbors meet together for the purpose of mourning; they hear lamentations and join in them. But he says that no one would perform this service for Jerusalem.

He adds, in the third place, And who will turn aside? or, strictly, change place—Who will change place to inquire? or, as some render it, to pray. The verb שָׁאַל (shal) properly means to ask, and hence sometimes to pray. So, many interpret this to mean that there would be no one to pray for the Jews.

But if we consider the construction of the sentence, we shall see that the Prophet speaks of that duty of kindness which men cultivate and observe towards one another, by inquiring about their welfare—“Are all things well with you?” “How do you do?” “Are all things well with you and yours?” When we thus inquire about the state of anyone, we show some concern for him, for love is always solicitous for the welfare of others.

The Prophet then says, “Who will turn aside to you to inquire about your welfare?” that is, that he may know how you are, and what is your state and condition.

We therefore see that the Jews are here divested of every complaint, for the whole world would acknowledge them to be unworthy of any commiseration. But the Prophet does not mean that all would act cruelly towards Jerusalem, but rather shows that their crimes were such that there was no room for courtesy, or for those acts of kindness which men of themselves perform towards one another.

Then follows the reason: For thou hast forsaken me, saith Jehovah. Since, then, God had been rejected by the Jews, did not such a defection bring its deserved reward when they were deprived of every human aid?

He afterwards adds, Backward hast thou gone. He intimates that there was a continuance in their wicked defection, for they not only forgot God for a time but departed far from Him, so as to become wholly alienated.

And I will stretch out, etc.; that is, “therefore will I stretch out,” etc.; for the copulative is to be taken here as an illative (expressing inference). This may be viewed in the past or the future tense, for God had, to some extent, already afflicted the people; but heavier judgments awaited them.

I am inclined to regard it as a prediction of what was to come, as it immediately follows, I am weary with repenting, that is, “I have so often repented that I cannot possibly be induced now to forgive; for I see that I have been so often deceived, that I cannot bear to be deceived any longer.” Some, indeed, offer this translation—“I am weary with consoling myself,” and נָחַם (nacham) means both; but the other meaning seems most suitable to me.

I do not doubt then that the Prophet means repentance. We indeed know that God does not change His purpose, for men repent because their expectations are often disappointed when things happen otherwise than they had thought; but no such thing can happen to God. He is said to repent according to our understanding.

God then is said to ‘repent’ of His severity whenever He lessens it towards His people, whenever He withdraws His hand from executing His vengeance, whenever He forgives sins. This had often been done for the Jews, but they had mocked such mercy.

The more often God spared them, the more audaciously they provoked His wrath. Hence He says, “I am weary with repenting so often;” meaning that He had so often spared them and suspended His judgment.

In short, he deprives the Jews of every excuse and shows that they acted impiously when they murmured against God, for they allowed no room for His mercy; indeed, whenever they found Him reconcilable, they abused His forbearance with extreme contempt and perversity.

He confirms here the same truth. The verb which I have rendered in the future may be rendered in the past tense, but I still think it is a prediction of what was to come. But as to what follows, I have bereaved, I have destroyed, it must, I have no doubt, be referred to the past.

He then says, I will fan or scatter them, for the verb זרה (zare), means to scatter, but as with a fan follows (the word is derived from the same root), I wish to retain the repetition. Then it is, I will fan them with a fan through all the gates of the earth. Many interpret this as “through the cities,” which I do not approve, as it seems a lifeless explanation.

On the contrary, the Prophet means by “the gates of the earth” all countries, because the Jews thought that they would always be safe and quiet in their own cities. By taking a part for the whole, gates do indeed, as it appears elsewhere, signify cities. But as the Jews trusted in their own defences and thought that they could never be drawn out from these quiet nests, the word “gates” is strikingly used to signify any kind of exit.

God says, I will fan you, but where? Through all gates of the earth, or through all countries and all deserts; wherever there is a region open for you, you must pass through it. You are accustomed to pass in and out through your gates, and you have your quiet homes there, but in the future you will have other cities, other gates—indeed, all countries and all deserts, all ways, and, in short, every sort of passage.

Then follows, I have bereaved, I have destroyed my people; they have not returned from their own ways. Here, no doubt, he condemns the Jews for their insensibility, because they had not repented after being warned by grievous judgments, which God had executed partly on them and partly on their kinsmen. For the kingdom of Israel had been cut off: when they saw the ten tribes driven into exile, should they not have been terrified by such an example? Hence also another Prophet says,

“There is no one who mourns for the bruising of Joseph” (Amos 6:6).

God had set before their eyes a sad and dreadful spectacle; they should then have acknowledged, in the destruction of Israel, what they themselves deserved, and should have turned to God.

It is then this extreme hardness for which God upbraids them. For though he had bereaved his people, the ten tribes, and destroyed them, and though the kingdom of Judah had also been greatly afflicted, yet they did not return from their own ways.

Thus it became all the more evident that they deserved the severest judgments, as they had become completely irreclaimable. He then adds—