John Calvin Commentary Jeremiah 17:17-18

"Be not a terror unto me: thou art my refuge in the day of evil. Let them be put to shame that persecute me, but let not me be put to shame; let them be dismayed, but let not me be dismayed; bring upon them the day of evil, and destroy them with double destruction." — Jeremiah 17:17-18 (ASV)

Now the Prophet, having appealed to God as a witness to his integrity, asks Him to show Himself as his patron and defender. Thus he again implores God’s aid, saying, Be not thou a terror to me; that is, “Do not allow me, while pleading Your cause, to be terrified.” By the word “terror,” he means such a dread as stupefies all the feelings.

It would have indeed been wholly unreasonable for the Prophets to fail in constancy and firmness, for it belonged to God to rule them by His Spirit and to support them by His grace from the time He committed their office to them. Since, then, no one is fit in himself to discharge the duties of a faithful teacher, God must necessarily succor and aid those whom He calls and sends to the work.

This is what the Prophet is speaking of when he says, Be not to me a terror; that is, “Do not be a cause of dread to me by depriving me of constancy and firmness, so as to make me an object of ridicule to all.” And why? Because thou art my protection (or my hope, for the word means both).

Thou art my protection in the day of evil (I mostly approve of this meaning); that is, “I have chosen You as my protector, as though You were a shield to me. As I have then promised myself the favor of having You as my help, ensure that I am not left destitute, since I have to fight for You and under Your banner.”

Hence he adds, Ashamed let them be who persecute me, and let not me be ashamed; terrified let them be, and let not me be terrified.

The Prophet, as we have seen, had a hard contest, not only with one man or a few, but with the whole people. It is probable that there were many factions then, for when he cried out against the avaricious, an instant commotion was made by all those who lived by plunder. When he spoke against the indulgence of lust, a second conspiracy arose against him. When he condemned drunkenness and intemperance, a new combination formed to oppose him.

Thus we see how all the ungodly, from all sides and for various reasons, assailed the Prophet. He was therefore constrained to pray, as he does here, Ashamed let them be who persecute me. This was because they thereby showed themselves to be evidently the enemies of God, for he had no personal quarrel with them but faithfully obeyed God’s command.

Since he knew them to be God’s avowed enemies, he did not hesitate to ask God Himself to oppose them.

We must also notice what we have said in other places: that the Prophet was not only influenced by a holy and pious zeal but was also governed by the wisdom of the Spirit. I repeat this again, because there are many foolish imitators who always appeal to the vehemence that the Prophets showed, while they themselves are carried away by a violent rather than a vehement impulse.

But we must first discern whether the Holy Spirit guides us, lest we utter imprecations against the very elect. Then we must beware of being influenced by the feelings of our flesh; and intemperate zeal is always to be feared, for it is a rare gift to burn with such zeal and yet combine it with the required moderation.

Since there is always something turbulent in our zeal, we must remember that the Prophets never uttered a word except as the Spirit guided their tongues; furthermore, that they had no regard for themselves; and thirdly, that they were so calm and composed in their ardor that they were not guilty of excess.

The Prophet no doubt fully knew that all those on whom he imprecated God’s vengeance were reprobate. But as it is not for us to distinguish between the elect and the reprobate, let us learn to suspend and check our zeal, so that it does not become too fervid. For we may often err if we generally follow what the Prophet says here: Bring on them the day of evil, and with a double breach break them.

If we were to speak thus indiscriminately of all, our zeal would often strike the very children of God.

We must therefore bear in mind that before the Prophet uttered this imprecation, he was taught by the Spirit of God that he was dealing with reprobate and irreclaimable men.