John Calvin Commentary Jeremiah 17:7-8

"Blessed is the man that trusteth in Jehovah, and whose trust Jehovah is. For he shall be as a tree planted by the waters, that spreadeth out its roots by the river, and shall not fear when heat cometh, but its leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit." — Jeremiah 17:7-8 (ASV)

The order which the Prophet keeps should be observed, for he could not have spoken profitably of this second part if he had not first taken away that false confidence to which the Jews had long clung. For when anyone casts seed on uncultivated soil, what fruit can there be to his labor?

Just as it is necessary to use the plow before the seed is sown, so also, when we seek to teach profitably, it is necessary to pull up the vices that have their roots in the hearts of men. This must especially be the case when we treat of faith in God alone, and of sincere calling on his name.

And the Prophet had a particular reason for what he did, because the Jews had long hardened themselves in false confidences, so that they disregarded God in two respects—they despised his threats, and also took no account of his gracious promises. The Prophet then could have effected nothing if he had not pursued this method—that is, to correct the evil by which they had long been tainted. For noxious weeds must first be taken away before there can be any room for the grain to grow.

But if he had spoken only negatively, that is, if he had only condemned their false confidence, it would not have been sufficient. The Jews indeed might have said that they had been deceived in placing their hopes in the Egyptians; but this might have happened through some bad men. And by looking for aid elsewhere, when disappointed, they would indeed have condemned their own plans, but would yet have remained in suspense and anxious, without seeking God.

Hence we see how suitably the Prophet began by condemning the Jews for placing confidence in men, and then how wisely he added this second part. For, as I have said, it was not enough to speak negatively, so to speak, without inviting them to return to God.

But this is often the case in the present day. We see that many laugh at those superstitions which have until now prevailed under the Papacy, but yet no religion appears in them. It is enough for them to ridicule these mummeries; but it would have been better for them to be retained in the fear of God, even by some superstition, than to expose evil in this way, and yet to have no reverence for God. It is the same absurdity as pulling down a bad house and leaving a person in the open air; for what purpose can such a thing be done? For he who is compelled to leave his house had something to cover him for a time. Hence it is not sufficient to destroy what is bad, unless a good building replaces it.

This is the method and order which the Prophet observed: After having said that all those are accursed who confide in men, he now adds, Blessed is the man who trusts in Jehovah. It is as though he had said that men are wholly inexcusable in relying on themselves or on others, when God willingly offers himself to them. What then is it that prevents men from having their safety secured? It is their own sin in rejecting the grace of God, which is freely offered to them; but they prefer to deceive themselves, and to ascribe to themselves and to others what justly belongs to God alone.

We see then that the ingratitude of the whole world is here condemned by the Prophet when he says that all who trust in Jehovah are blessed. For if God had concealed himself, there would have been some covering for ignorance, and also a defense of this kind might have been made—

“What else could we do? We sought the aid which was within our reach. If God had called us to himself or allowed us to come to him, we would have been very willing; but as he has forsaken us, it was indeed the last refuge of despair to consider what was to be done, and to seek aid for ourselves from every quarter.” Hence the Prophet here shows that all such defenses were frivolous, for God had freely invited them to himself. For he would have said to no purpose that they are blessed who trust in Jehovah, if God had not set himself forth as their confidence.

But we must notice what further confirms this sentence, which is in itself very clear: And whose confidence Jehovah is. No additional light seems to be given to the preceding truth; and then what ambiguity does it contain that requires an explanation? Blessed is the man who trusts in Jehovah; even children can understand this. The words, then, of the Prophet are either superfluous, or there is some reason why he repeats what is so clear.

Doubtless, the unbelief which every one of us finds in himself is the best teacher; for even those who seem to have real confidence in God yet falter when some trial assails them. Since then it is a common thing for us to look around to various quarters when any danger is near, we may therefore easily know that we do not hope in God.

What then seems to us so easy, we find in reality to be very difficult. Hence the Prophet, after having said that they are blessed who trust in God, has mentioned this in the second place: And whose hope is God. It is as though he had said, “The world does not know what it is to trust in God. Though everyone boldly testifies to this, and even boastingly declares that he trusts in God, yet not one in a thousand finds that he understands this, or has ever known what it is from the heart to hope in God.” We now see that this repetition is not superfluous or unmeaning.

He then adds a comparison, corresponding to that in the former clause: He shall be like a tree planted by the waters, which sends its roots upon, or near, the river, which shall not see when heat comes.

Here the Prophet points out the difference between the true servants of God, who trust in him, and those who are inflated with their own false imaginations, so that they seek safety either from themselves or from others. He had said of the unbelieving that they are like tamarisks, which flourish for a time, but never produce any fruit, and are also soon dried up by the heat. But he says now concerning the faithful that they are like trees planted by the waters, and send their roots to the river.

The tamarisks have the appearance of life, but there is no moisture in a dry soil, so their roots quickly dry up. But the servants of God are planted, so to speak, in a moist soil, irrigated continually by streams of water. Hence the Prophet adds that this tree shall not see the heat when it comes.

He indirectly intimates that God’s children are not exempt from adversities, for they feel the heat of the sun, like trees that are exposed to it. But moisture is supplied, and the juice diffuses itself through all the branches. Hence the Prophet says that the leaf was green, even by means of the moisture which the earth supplied, being itself watered.

The Prophet then intimates that though God’s children feel great heat, as well as the unbelieving (for this is common to both), they shall yet be kept safe. For though the sun dries up by its great heat, there is still a remedy, because the root has moisture, derived from the irrigation of water.

We now see then how suitable every part of the comparison is. He says further that it shall not be careful. The verb דאג, dag, means to fear and to be careful; it also sometimes means to grieve, and so some render it here, “It will not grieve.” But the other meaning seems better to me—that the tree planted near streams of waters is not afraid of heat. And then he adds, nor shall it cease from producing fruit.

Nearly the same comparison is found in Psalm 1:3, only that the fear of God and meditation on his law are mentioned, and not hope:

“Blessed is the man, etc., who meditates on the law of God;”

But Jeremiah speaks here expressly of the hope which should be placed in God alone. Yet the two Prophets agree well together as to this truth—that all their hopes are accursed by which men inebriate themselves, while they seek salvation in themselves or in the world, and take more account of their own plans, virtues, power, or the aids they expect from others, than of God himself and of his promises.

For he who really meditates on the law of God day and night thereby knows well where to put his trust for salvation, both temporal and eternal.