John Calvin Commentary Jeremiah 22

The Prophet is again commanded to reprove the king and his counselors; but the exhortation is at the same time extended to the whole people. It was necessary to begin with the head, so that the common people might know that it was not a matter to be trifled with, as God would not spare—no, not even the king himself and his courtiers. A greater terror seized the common people when they saw the highest laid prostrate.

So that what is taught here might then penetrate more effectually into the hearts of all, the Prophet is commanded to address the king himself and his courtiers; he is afterwards commanded to include also the whole body of the people. And from this it appears that there was some hope of favor still remaining, provided the king and the whole people received the admonitions of the Prophet; if their repentance and conversion were sincere, God was still ready to forgive them.

We must at the same time observe, as I have already said, that they could not escape the calamity that was near. But exile would have been much milder, and also their return would have been more certain; they would have found in various ways that they had not been rejected by God, though chastised for a time.

Therefore, when we say that a hope of pardon was set before them, this is not to be understood as meaning they could avert the destruction of the city. For it had once and for all been determined by God to drive the people into a temporary exile and also to put an end for a time to their sacrifices. This dreadful desolation was to be a proof that the people had been extremely ungrateful to God, and especially that their obstinacy could not be endured, as they had so long despised the Prophets and the commands of God.

However, the hope of mitigation of their punishment was given them, provided they were touched by a right feeling, so as to endeavor to return into favor with God. But as Jeremiah achieved nothing by so many admonitions, they were made more inexcusable.

We now see the purpose of what is said here: namely, that the Jews, having been so often found guilty, might cease to complain that they suffered anything undeservedly. For they had been often admonished, indeed, almost in countless instances, and God had offered mercy, provided they were reclaimable. I come now to the words—

Thus saith Jehovah, Go down to the house of the king. We see that the Prophet was endowed with such great courage that the dignity of the king’s name did not daunt him from performing what he was commanded. We have seen similar instances elsewhere; but whenever such cases occur, they deserve to be noticed.

1. First, the servants of God should boldly discharge their office, and not flatter the great and the rich, nor diminish any of their own authority when they encounter dignity and greatness.
2. Secondly, let those who seem to be more prominent than others learn that whatever eminence they may possess cannot avail them, but that they should submit to prophetic instruction.

We have previously seen that the Prophet was sent to reprove and rebuke even the highest, and to show no partiality (Jeremiah 1:10). So now, here he shows that he had, as it were, the whole world under his feet, for in executing his office, he reproved the king himself and all his princes.

But he speaks of the king as sitting on the throne of David; not, as I have already said, for the sake of honor, but for the purpose of enhancing his guilt, for he occupied a sacred throne of which he was wholly unworthy. For though God is said to sit in the midst of the gods, because by him kings rule, yet we know that the throne of David was more prominent than any other. It was a priestly kingdom and a type of that celestial kingdom which was afterwards fully revealed in Christ.

Since, then, the kings of Judah, the descendants of David, were types of Christ, their impiety was less tolerable when, unmindful of their calling, they had departed from the piety of their father David and become completely degenerated. So the Prophet, by mentioning the house of Israel and the house of Jacob, no doubt condemned the Jews because they had become unlike the holy patriarch.

We now, then, understand the purpose of the Prophet when he says, Hear the word of Jehovah, thou king of Judah, who sittest on the throne of David.

But so that his reproof might have its just weight, the Prophet carefully shows that he brought nothing but what had been entrusted to him from above. This is the reason why he repeats, thou shalt say, Thus saith Jehovah, Go down, speak, and say. From the king he comes to the courtiers, and from them to the whole people.

Thou, he says, and thy servants. By the king’s servants the Scripture means all those ministers who were his counselors, who were appointed to administer justice, and who exercised authority. But we must notice that at last he addresses the whole people.

From this we see that what he taught belonged in common to all, though he began with the king and his counselors, so that the common people might not think that they would be unpunished if they despised the doctrine to which even kings were to submit.

He says, first, Do judgment and justice. This belonged especially to the king and his judges and governors, for private individuals, we know, had no power to protect their property. For though every one should resist wrongs and evil doings, yet this was the special duty of the judges whom God had armed with the sword for this purpose.

To do judgment means to render to everyone their due. But when the two words, judgment and justice, are connected together, by justice we are to understand equity, so that everyone has their own right; and by judgment is to be understood the execution of due punishment. For it is not enough for the judge to decide what is right, unless he restrains the wicked when they audaciously resist.

To do judgment, then, is to defend the weak and the innocent, as it were, with an armed hand.

He then adds, Rescue the spoiled from the hand of the oppressor. He repeats what we observed in the last chapter. Here, under one heading, he includes the duty of judges: that they are always to oppose what is wrong and to check the audacity of the wicked, for the wicked can never be induced willingly to conduct themselves with moderation and quietness.

Since, then, they are to be restrained by force, he says, Rescue the spoiled from the hand of the oppressor. Of the word גזול, gesul, we have spoken before. But by this form of speaking God intimates that it is not enough for the judge to abstain from tyranny and cruelty, and not to stimulate the wicked nor favor them, unless he also acknowledges that he has been appointed by God for this end: to rescue the spoiled from the hand of the oppressor, and not to hesitate to face hatred and danger in the discharge of his office.

The Prophet now adds other things which he had not mentioned in the preceding chapter: Defraud not, he says, the stranger and the orphan and the widow. It is often said in Scripture that it is not right to defraud anyone, for God would protect all from wrong—not only strangers, orphans, and widows.

But as orphans have no knowledge or wisdom, they are exposed, as it were, to plunder; and widows also, because they are helpless in themselves; and strangers, because they have no friends to undertake their cause. Therefore, God, in a special manner, requires that regard be shown to strangers, orphans, and widows.

There is also another reason: when their right is given to strangers, orphans, and widows, equity no doubt shines forth more conspicuously. When anyone brings friends with him and employs them in the defense of his cause, the judge is thereby influenced. He who is a native will have his relations and neighbors to support his cause; and he who is rich and possesses power will also influence the judge, so that he dare not do anything notoriously wrong. But when the stranger, or the orphan, or the widow comes before the judge, he can oppress them all with impunity.

Therefore, if he judges rightly, it is no doubt a conspicuous proof of his integrity and uprightness. This, then, is the reason why God everywhere enumerates these cases when he speaks of right and equitable judgments. He further adds, Exercise no violence, nor shed innocent blood in this place. These things also were matters belonging to the judges.

But it was a horribly monstrous thing for the throne of David to have been so defiled as to have become, as it were, a den of robbers. Wherever there is any pretense to justice, there ought to be some fear or shame. But as we have said, that tribunal was in a special manner sacred to God.

Since, then, the king and his counselors had become like robbers, and occupied the throne of David in such a way that all impiety prevailed, and they did not hesitate to plunder on every side, as though they lived in a house of plunder—this was, as I have said, a sad and shameful spectacle.

But we should more carefully notice this passage, so that we may learn to strengthen ourselves against bad examples, lest the impiety of men should overturn our faith. When we see things in God’s Church in such disorder that those who glory in the name of God have become like robbers, we must beware lest we become, on this account, alienated from true religion.

We must, indeed, detest such monsters, but we must take care lest God’s word, through men’s wickedness, should lose its value in our esteem. We should, then, remember the admonition of Christ, to hear the Scribes and Pharisees who sat in Moses’ seat (Matthew 23:2).

Thus it behooved the Jews to venerate that royal throne, on which God had inscribed certain marks of his glory. Though they saw that it was polluted by the crimes and evil deeds of men, yet they should have retained some regard for it on account of that expression, This is my rest for ever.

But we still see that the king was sharply and severely reproved, as he deserved. Therefore, the Pope at the present day most foolishly seeks to exempt himself from all reproof because he occupies the apostolic throne. If we were to grant what is claimed (though that is frivolous and childish)—that the Roman throne is apostolic (which I think has never been occupied by Peter)—surely the throne of David was much more venerable than the chair of Peter? And yet the descendants of David who succeeded him, being types and representatives of Christ, were not on that account, as we here see, exempt from reproof.

It might, however, be asked why the Prophet said that he was sent to the whole people, when his doctrine was addressed only to the king and the public judges, for it did not belong to the people or to private individuals. But I have said already that it was easy for the common people to gather how God’s judgment should have been dreaded, for they had heard that punishment was denounced even on the house of David, which was still considered sacred.

When, therefore, they saw that those were summoned before God’s tribunal who were, in a manner, not subject to laws, what were they to think but that every one of them should have thought of himself, and examined his own life? For they must eventually be called to give an account, since the king himself and his counselors had been summoned to do so.

The Prophet expresses more clearly what I have already stated: if the Jews repented from the heart, there was still a place for mercy. For he promises them that God would be reconciled if they sought to be reconciled to Him; he allures them to repentance with words of kindness.

We may, indeed, read כיאם (kiam) as one word and render it, "But rather." However, I follow others who give this version: For if by doing you will do this word, then you will enter in, and so on. Thus, they turn the copulative into an adverb of time, which is often the case.

Still, the other meaning is not unsuitable when the future verb, תעשו (toshu), is taken in a hortative sense, for we know that the future tense in Hebrew is often to be understood as an imperative. As to the general meaning, there is not much difference.

For what the Prophet designed to show was this: God would be reconciled to the Jews if they were not wholly disobedient. "Only," he says, "obey my word, and your safety shall be secured." This did not mean impunity was to be expected, as I have said before. Rather, they would have found that their reconciliation to God would not have been in vain, for their punishment would have been mitigated.

In that case, their exile would have been made more endurable, for God would have undoubtedly made their adversaries kind to them. In short, mercy would have been shown to them in many ways. Moreover, the Prophet shows that he did not call them to repent in vain, for he presents to them God’s favor in mitigating their punishment.

And he adds, You shall enter through the gates of this house, both your kings and their counselors; but the number is afterwards changed to he, that is, every king.

The Prophet seems, at first view, to have retracted what he had said respecting exile. However, the two things are to be connected: there was some hope remaining if the Jews accepted the favor of God, and also that the punishment, once decreed, was to be borne by them. These two things do not disagree.

For God had resolved to drive the Jews into exile. But all Judea would not undoubtedly have been reduced to solitude—as happened through their irreclaimable obstinacy, according to what we read at the end of this Book—for they might otherwise have still dwelt in their own country.

This is one thing. Then, their condition after their exile would have been better and far happier. But even at that time, the crown was trodden under foot, and all the dignity and power of the family of David were nearly abolished.

When, therefore, the Prophet says, Enter shall kings in chariots and on horses, and also the people and he and his counselors, through the gates of this city; he does not mean that they would escape in such a way that God would not chastise them for their sins, as he had declared.

Rather, he means that there would still be some form of a kingdom, that exile would be short, and also that there would eventually be a restoration, so that the descendants of David would return to their former state, and the city itself would be restored to abound in wealth and all other blessings.

Such is the promise. The Prophet further adds what would otherwise take place: If they will not hear, this place shall become a desolation. But this threatening shall be considered tomorrow.

Prayer:

Grant, Almighty God, that as You have been pleased to erect the throne of Your Son among us, we may allow ourselves to be ruled by Him, and not falsely boast that we are His people, but really prove that we truly and from the heart confess Him as our King. May He also so defend us through the whole course of life against all the assaults of our enemies, that we, ever relying on Your aid, and possessing our souls in patience, may at last be translated into that blessed glory and rest, which He has purchased for us by His own blood. Amen.

[Exposition continues from previous day's lecture]

We explained yesterday the Prophet's declaration: that the kingdom would again be restored by the Lord if the king and his servants and the whole people repented. He now introduces a threat: that if they did not hear, it was all over with the palace and the city.

But the word "house" or "palace" is often repeated. For though the defenses of the city gave courage to the people, what made them especially proud was the confidence they felt that the kingdom had been promised to be forever.

Hence, they thought that the royal dignity could not possibly fall as long as the sun and moon continued in the heavens (Psalms 89:38). This false confidence is what the Prophet now addresses when he says, If you will not hear these words, and so on.

He changes the number: he had said before this word, את הדבר הזה (at edeber eze); but he now says these words, את הדברים (at edeberim). The singular number includes the whole of his doctrine, yet he now uses the plural number because he had exhorted them to change their life.

And that they might not think that they were terrified for no good reason, he declares that God had sworn by himself. We indeed know that when God makes an oath, either when He promises anything or when He denounces punishment on sinners, it is done on account of human sloth and dullness.

For our hearts, through unbelief, hardly receive a simple truth unless God removes the impediments. This is the design of making an oath, when God does not only speak but, in order to make us more certain of our salvation, He confirms His promise by introducing His own name as a pledge. The reason is similar regarding threats; for so great is the false security of sinners that they are deaf until God, as it were, penetrates into their hearts with force. Hence he says that God made an oath by Himself, for it seemed incredible to the Jews that the family which had been set apart by God from the world would ever perish. It now follows:

He confirms the preceding declaration and explains in more detail what had been stated sufficiently clearly; for the false boasting of the Jews could scarcely be restrained, as they still thought that the kingdom in the family of David would be permanent and exempt from any danger of change.

But interpreters differ regarding the meaning of the words. I will not repeat their views, nor is it necessary: I will only state what seems to me to be the real meaning. All others indeed give a different explanation; but the Prophet, I do not doubt, means the same thing as we have observed in Jeremiah 7:12, where he says,

Go to Shiloh, and see what is the state of that place, for the ark of the covenant had a long time dwelt there.

Though they thought that place sacred, it was nevertheless reduced to desolation, and thus it must have become a dreadful spectacle to the whole people. For the same reason now, it seems to me, the Prophet compares Lebanon to Mount Gilead; for what some say, that Gilead was the chief city of the ten tribes, has no basis.

But we must remember the state of things at that time: the kingdom of Israel was wholly demolished when our Prophet spoke these words. Judea had indeed been much reduced by many calamities, but still some kind of kingdom remained.

Therefore, by Mount Gilead the Prophet doubtless meant—representing the whole by a part—the kingdom of Israel, but for a purpose different from that assigned by interpreters: namely, because the whole land of Israel was then laid waste. For all the inhabitants had been led into exile, all the spoils had been removed, and nothing had escaped the rapacity and cruelty of their enemies.

Since, then, the land of Israel had been reduced to desolation, God says now that Jerusalem and the kingdom of Judah would not be of greater value in His sight than the whole country of the ten tribes had been, which was doubtless larger in extent and in wealth. This meaning may be easily gathered from the words of the passage. He does not say, “You are like Gilead, the head of Lebanon,” but rather, Gilead to me art thou the head of Lebanon.

He calls Jerusalem Lebanon because it was, as it were, the queen of that land; for by Mount Lebanon he designated whatever was precious in that country, for the reason we mentioned yesterday.

Regarding Gilead, I do not consider that the Prophet refers especially to the city, but by representing the whole by a part, he includes the whole country. This is because Mount Gilead was full of many fruitful trees, particularly the balsam and the rosin tree, and many fragrant herbs and aromatics, which even today are brought from there to different parts of the world. And thus we found it asked in Jeremiah 8:22:

Is there no rosin in Gilead?
is there no medicine found there to heal the Church?

Why then was Mount Gilead mentioned? It was because the best aromatics grew there, especially the balsam tree, and also many fragrant trees and most precious fruits.

The meaning then is this: “What do you think yourself to be? Or for what reason do you trust so much in yourself? I did not spare Mount Gilead and that extensive country which was much superior to you. What then does this foolish presumption mean, that you persuade yourself that all danger is far off? You shall be to me as Gilead. Think of My judgment on Mount Gilead and of the dreadful desolation of the land of Israel; the same that you may now see there shall happen to you.”

We now perceive in what sense the Prophet says that, before God, the head of Lebanon—that is, Jerusalem itself, which ruled over Lebanon—would become like Gilead.

He then adds, If I make thee not a desert. God again makes an oath, for it is, we know, an elliptical mode of expression when the particle אם, am, is used alone, because an imprecation is to be understood—such as: “Let me not be thought a God;” or, “Let my power be deemed nothing;” or, “Let me not be hereafter counted true and faithful.”

However this may be, God makes an oath that the city would become a desert, like those cities which are not inhabited. Thus the whole context appears consistent: Jerusalem would at length be like the land of Israel, for He would no more spare Lebanon than Mount Gilead.

The text continues:

He expresses the manner, for he had only said before that the ruin of the city Jerusalem was near at hand. He adds that destroyers would come, well armed with warlike instruments, who would cut down all the choicest cedars and cast them into the fire. But he reminds them that these destroyers would not come of their own accord or through their own impulse, but through the secret operation of God. For if the Jews had thought that they were dealing only with the Chaldeans, there would have been nothing to call forth the exercise of a religious principle; but the Prophet distinctly declares that the Chaldeans would be the ministers of God, for they would be stirred up and led by Him, as is often taught by the Prophets.

In short, these two things should be noted:

1. God had many ways ready by which He could punish the Jews. For the contempt of the ungodly arises because they dream that God is unarmed and does not always have the means of execution, as they say, ready at hand. Therefore, the Prophet shows that the Chaldeans would be ready as soon as God hissed for them or gave them a sign.

2. He reminds them that the Chaldeans would be the scourge of God, so that the Jews might not think they were contending with mortals, but might know they were summoned to give an account of their lives, because they had been rebellious against God and His prophets for too long. This is what we must understand by the word prepare.

Now, concerning the choice cedars, the Prophet again alludes to Mount Lebanon and to the forest of Jerusalem, which was mentioned previously. The word 'forest' may, however, be applied to the buildings, for the Jews, as is well known, built their chambers mostly of cedar wood; thus, we may apply this to their splendid and sumptuous houses. Alternatively, we may also take it literally and apply it to the trees of Mount Lebanon. But the noble trees on that Mount were the chief ornament of the country; therefore, by 'cedars,' the Prophet undoubtedly designated whatever was splendid in Jerusalem and in the surrounding country.

The Prophet shows in these words how blind the Jews were regarding their own ruin, by disregarding God's judgment in such a refractory manner. The words undoubtedly embrace two contrasts: he compares mortal men with God, and those many nations with Him alone.

The Jews could not bear God as their judge and were still refractory, striving by their perverseness to overcome Him. Then the Prophet says that since they would not endure being judged by God, judges would come who would pronounce a free, impartial sentence on them. And who would these be? The heathens. Furthermore, since the Jews would not obey the one true God, the Prophet contrasts many nations with Him.

We therefore see the full meaning of these words, Pass shall many nations through this city; that is, God has until now adorned this city with many privileges, so that it became like a miracle to foreigners. For the dignity of this city was so conspicuous that it attracted everyone's notice, and its fame was known far and wide.

Now, he says, this city will be deprived of all its ornaments when God departs from it. Pass, then, he says, shall many nations through this city, and they will inquire, every one of his friend, Why hath Jehovah done thus to this city? Jeremiah, no doubt, indirectly condemns not only their sloth but also the insensibility that had so demented the Jews.

Because of this, they never properly reflected on God’s judgment, nor were they ever touched by the curses of the Law.

He then shows that there would be more understanding and wisdom among the Gentiles. For upon seeing Jerusalem overthrown and wholly demolished, they would know that this had not happened by chance but was evidence of vengeance from heaven. We therefore see that he rebuked the Jews for their own stupidity, since they did not consider God's judgment. But he ascribed wisdom and a spirit of inquiry to the nations, for they would ask, Why has Jehovah done thus to this city?

“The nations,” he says, “will understand what you do not comprehend: that this city will exhibit an example of dreadful vengeance, and this will be the subject of their inquiry. But while God now of His own free will foretells this to you, you close your ears.

Surely there would be no need for much inquiry in a matter so clear, if you were not deaf and blind, and indeed obstinate, for God of His own accord warns you beforehand. What, then, can it mean that God forewarns you, yet you refuse to hear Him, except that the devil bewitches you?”

And he says, this great city; for its ruin was more remarkable on account of its greatness. When a small town is destroyed, the event is hardly noted; but when a city falls that was everywhere celebrated for its size, and also for the extraordinary benefits God conferred on it, it excites everyone's wonder, as though it had fallen from the clouds.

He afterward adds that there would not only be a spirit of inquiry among the nations, but that each one would spontaneously become a judge of the whole people: they shall answer, he says, because they have forsaken the covenant of Jehovah their God. Now, when Jeremiah declares that all the nations would become the judges of the people, he no doubt intended to condemn the false confidence in which they proudly indulged.

At the same time, he says, they have forsaken the covenant of Jehovah their God, so that he might remove the plea of ignorance. For they had not only deprived the eternal God of His own right and authority, but they had become doubly wicked, because God had made Himself familiarly known to them.

Since, then, true religion had been fully revealed to them in the Law, their perverseness and wicked and base ingratitude became apparent. For they had rejected God, who was thus made known to them, and they bowed down before foreign gods and served them. I only touch on these points here, as they have been explained elsewhere.