John Calvin Commentary Jeremiah 23:36

"And the burden of Jehovah shall ye mention no more: for every man`s own word shall be his burden; for ye have perverted the words of the living God, of Jehovah of hosts our God." — Jeremiah 23:36 (ASV)

Jeremiah continues with the same subject: that everyone ought to calmly and meekly hear God speaking. He said, as we saw yesterday, that the prophets were to be asked what God had spoken and what He had answered; he thereby intimated that there must be teachableness, so that God’s word may obtain credit, authority, and favor among us. He again repeats that the word 'burden' could not be endured by God, for, as we explained yesterday, this word was commonly used by the Jews as an expression of hatred or disdain, as they were unwilling to receive sound doctrine.

In forbidding them to mention the word burden, it was as if he had said, “Let this form of speaking no longer be in use among you.” He then adds, For to every one his word shall be his burden. By these words he shows that what is bitter in prophecies is, as it were, accidental, for God has nothing else in view when addressing men but to call them to salvation.

The word of God, then, in itself ought to be considered sweet and delightful. Why then is there this bitterness and hatred towards it? It is from the wickedness of men alone. As when a sick person, eating the most wholesome food, finds it turned into poison, the cause being in himself, so it is with us: it is our own fault that the word of God becomes a burden.

It was, moreover, the Prophet’s design to show that the Jews had no reason to complain that prophecies were grievous to them and always announced some trouble, for God wishes to address men with leniency and kindness, but He is forced by their wickedness to deal sharply with them. The Prophet seems, however, to go even further, as if he had said, “Though prophecies should cease, yet everyone shall be a prophet to himself; for as they murmur against God and cannot bear His judgment, however silent God’s ministers may be, those who dare thus to rise up against God will still provide sufficient cause for condemnation.”

We now see the Prophet's design in saying, You shall no more mention the burden of Jehovah; that is, “This shameful proverb, which brands God’s word with disgrace, shall no longer be used by you; this wicked practice shall cease, for else to every one of you his word shall be a burden;” so the causal particle כי, ki, is to be rendered.

But if another meaning is preferred, I have no objection. This alternative is that they should have considered the reason why God did not deal more mildly with them: it was because they were of a perverse disposition and thus refused the paternal kindness which He was prepared to show, provided they received it.

This passage deserves special notice, for we see how most people cannot bear threats and terrors when announced to them. Hence they entertain contempt and hatred towards heavenly doctrine, and yet no one considers why God so often threatens and terrifies them in His word.

For if men ceased to sin, God would cease to contend with them; but when they continually provoke Him, is He to be silent? And further, are His prophets to allow all that is just to be violated, and God Himself to be despised? Let us then realize that the fault is in us when God seems to deal rigidly with us, for we do not allow Him to use such paternal language as He always would, if we did not put a hindrance in the way.

The Prophet also adds, For you have corrupted the words of the living God, of Jehovah of hosts our God. This is how the words should be rendered. Here he justly accuses them of perverting the words of God in two ways: first, because they constrained God by their wickedness to speak otherwise than He wished, and second, because they were preposterous interpreters of His dealings.

For though God may severely chastise us, yet it is our duty to receive His reproofs with a meek spirit, as they are necessary for us; but when we murmur and become refractory, we pervert the word of God.

We therefore see that the word of God is not only perverted in one way. When we furiously oppose Him, we prevent Him from dealing gently and kindly with us. We do the same when we do not submit to His reproofs but rage against Him whenever He summons us to judgment.

And as their insolence was so great in this instance, the Prophet here expressly confronts them with the power of God.

First, he says that He is the living God; and by this term he reminded them that the ungodly, who thus vomited their blasphemies against Him, would not go unpunished. “See,” he says, “with whom you have to do; for you contend with the living God. This audacity will rebound on your own heads; you then carry on a fatal war.”

Second, he adds that He is Jehovah of hosts; by which expression he again shows His power.

Third, he says that He is the God of that people; as if he had said that not only was their impiety in daring to contend with God madness, but it was also connected with ingratitude, for God had adopted them as His people and had promised to be their God.

Therefore, we now see the Prophet's design: first, he warned them not to entertain hatred in their hearts towards prophetic doctrine; second, he showed that the whole fault was in themselves, as they constrained God to deal severely with them; further, that they perverted the word of God, being false interpreters of it and closing the door against His kindness when He invited all the pious and the teachable; and lastly, he exalts God’s power and commends His goodness, to highlight the gravity of the people’s sin in daring to carry on war with God Himself and in despising the favor conferred on them.