John Calvin Commentary Jeremiah 25:38

"He hath left his covert, as the lion; for their land is become an astonishment because of the fierceness of the oppressing [sword], and because of his fierce anger." — Jeremiah 25:38 (ASV)

The Prophet in the last verse reminds us that the Jews trusted in vain in God’s protection, because he would forsake his own Temple as well as the city. It was, as it were, a common saying among them,

“He has said, This is my rest for ever.” (Psalms 132:14)

But hypocrites did not consider that he could still remain faithful to his promises, even though he did not allow them to go unpunished. They could not therefore connect these two things: that God would always be mindful of his covenant, and that he would still be the judge of his Church.

This is the reason why the Prophet now says that God would forsake his tabernacle as a lion. Some give this explanation: that he would go out for a short time, as hungry lions usually do; but this is too far-fetched.

I therefore have no doubt that God presents his power in the character of a lion. For the Jews would have been feared by all their enemies, if God had not, as it were, changed his position. But as they had expelled him by their vices, so that he no longer had a dwelling place among them, this is why they became exposed to the plunder of all nations.

The meaning of the passage, then, is that as long as God dwelt in the Temple, he was like a lion, so that by his roaring alone he kept all nations at a distance and defended the children of Abraham. But now, though he had not changed his nature, nor was anything taken away or diminished from his power, yet the Jews would not be safe, because he would forsake them.

And the reason is added, which clearly confirms what has been said, For their land (he refers to the Jews) shall be desolate. But from where did this desolation come to Judea, except that it was deprived of God’s protection? For if God had defended it, he could have repelled all enemies with only a nod. But as he had departed, this is why they found easy access, and the land was thus reduced to a wasteland.

It is added, on account of the indignation of the oppressor. Some render the last word “dove,” but not correctly. They have, however, devised a refined meaning: that God is called a dove because of his kindness and meekness, though his wrath is provoked, because he is forced to take on another character due to the perverseness of men, when he sees that he can achieve nothing by his benevolence towards them. But this is a far-fetched speculation.

The verb ינה, inc, means to oppress, to take by force; and as it is most frequently understood in a negative sense, I prefer to apply it here to enemies rather than to God himself. Indeed, there are many who explain it as referring to God, but I cannot accept their view.

For Jeremiah joins two clauses: that God would forsake his Temple, as when a lion departs from its covert, and also that enemies would come and find the place unprotected and empty. In short, he implies that they would be exposed to the will and plunder of their enemies, because they would at that time be destitute of God’s aid.

And as he had previously spoken of the indignation of God’s wrath, so now he ascribes the same to their enemies, and justly so, because they were to execute his judgments; what properly belongs to God is ascribed to them, because they were to be his ministers.

Prayer:

Grant, Almighty God, that as You have been pleased to gather us, so that we may be under Your protection and care, and to offer Yourself to be our Shepherd, and even to exhibit Yourself as such through Your only-begotten Son, — O grant, that we may willingly obey You and listen to the voice of that Shepherd whom You have set over us, so that we may be preserved to the end by Your goodness and power, and never wander from You nor be carried away by our lusts, but so continue under the shadow of Your wings, that You may be ever present with us and restrain our enemies, so that we may remain safe under Your protection throughout life, as well as in death, through the same Christ Jesus our Lord. — Amen.