John Calvin Commentary Jeremiah 25:14

"For many nations and great kings shall make bondmen of them, even of them; and I will recompense them according to their deeds, and according to the work of their hands." — Jeremiah 25:14 (ASV)

The beginning of the verse is obscure. When the verb עבד, obed, is followed by ב, beth, they think it should be taken actively and rendered as 'to force or drive to bondage.' It properly means 'to serve'; but they think that, as it is found here, it is a transitive verb.

Some render it as 'they employed them'; but this is weak and ambiguous, for friends can be said to employ one another when the work is mutual; therefore, the meaning is not sufficiently expressed. However, the meaning can be conveyed by a paraphrase: that they 'forced them into bondage.' Still, the Prophet's meaning is not yet sufficiently clear, for עבדו, obedu, can be taken in either the past or future tense.

It is, indeed, in the past tense; but the past can be taken for the future: thus, the meaning can be different. If it is taken in the past tense, then it can only be applied to the Babylonians, for they were the ones who had treated the Israelites as slaves or had forced them into bondage; and בם, bem, “them,” could be understood as referring to the Israelites, for we know that pronouns are often used this way when the Church, or God’s elect people, is the subject.

Then the Prophet’s words can be rendered this way: 'for they have tyrannically ruled over them' (referring to the Israelites), 'and they themselves' (that is, the Israelites) 'shall in their turn rule' (with the latter words being understood). But the meaning, it seems to me, would be simpler if we were to read the whole together in this way: 'For they also themselves shall rule over them, even over strong and valiant nations and great kings, and I will recompense them,' etc.

The reason that has led me to this interpretation is this: It is said in the last verse that Jeremiah prophesied against all nations; then an explanation follows, and the Prophet briefly shows, or reminds us, what the outcome of these prophecies would be, namely, that they also would themselves rule over these nations.

Then בם, bem, in my opinion, refers to the Babylonians and other heathen nations; and it is common for the prophets, when they speak of the restoration of the ancient Church and of Christ’s coming, to promise God’s children the power to hold the whole world under their feet.

The sentence also will flow better if we use this version: 'They shall rule.' There is, indeed, a change in tense, but this is common in Hebrew. So it is: For they shall rule over them, that is, the nations.

Jeremiah had spoken of all heathen nations; mention had been made of all that he had prophesied against all nations. He now says what seemed incredible, and therefore the particle גם, gam, is introduced, meaning 'even these very Israelites.' It is as though he had said, 'Though this will happen beyond hope, so as to appear strange and fabulous, yet God by the outcome will show that He has not communicated this to me in vain; for they, even the Israelites, shall have their turn to exercise dominion, and they shall compel all nations to obey them.'

What follows confirms my view, for he adds, over strong nations, גוים רבים, guim rebim, (for the ב, beth, can be repeated here). Or we can render the words as 'many nations,' for the word רבים, rebim, means both; but since it is followed by 'and great kings,' I am inclined to render the words as 'strong nations.' Then he says, 'For they shall rule over strong nations and great kings.'

He then adds, I will recompense them, that is, both kings and nations, according to their doing, and according to the work of their hands, because they had exercised every kind of cruelty toward the miserable Israelites.

Therefore, the Prophet pursues the same subject: that God would at last truly show that though he had been angry with his Church, yet all hope of mercy was not lost, for he was mindful of his covenant. He thus lessens the severity of what he had previously said; he promises them something far better than what the wretched Jews could have expected in their extreme calamities.

We can again learn from the Prophet's words that God so employed Nebuchadnezzar and others that they performed no service deserving of praise; for if they had been without fault, God would doubtless have unjustly punished them. This passage then teaches us that though the devil and the reprobate execute God’s judgments, they still deserve no praise for their obedience, because they have no such purpose in view.