John Calvin Commentary Jeremiah 26:1-2

"In the beginning of the reign of Jehoiakim the son of Josiah, king of Judah, came this word from Jehovah, saying, Thus saith Jehovah: Stand in the court of Jehovah`s house, and speak unto all the cities of Judah, which come to worship in Jehovah`s house, all the words that I command thee to speak unto them; diminish not a word." — Jeremiah 26:1-2 (ASV)

This chapter contains a remarkable history, to which a very useful doctrine is connected. Jeremiah speaks of repentance, which is one of the main points of true religion, and he shows at the same time that the people were rejected by God because they perversely despised all warnings and could by no means be brought to a right mind. We will find these two things in this chapter.

He says that this word came to him at the beginning of the reign of Jehoiakim, about whom we have spoken in other places, where Jeremiah related other messages delivered in his reign. From this we conclude that this book was not compiled in a chronological order, but that the chapters were collected, and the volume was formed from them.

However, the time is not repeated here in vain, for we know that those who are miserable derive some hope from new events. When people have been long afflicted and have almost rotted in their sins, they still think, when a change occurs, that they will be happy, and they entertain false hopes. Such was probably the confidence of the people when Jehoiakim began to reign, for they might have thought that he would restore things to a better state. There is also another circumstance to be noted: though their condition was almost beyond hope, they still hardened themselves against God, so that they stubbornly resisted the prophets. From this it appears that the reprobate became more and more incensed by God's judgments and had never been truly and genuinely humbled. This was the reason why Jeremiah, according to God’s command, spoke so sharply.

I will pass over other things and come to the words, that the word of Jehovah came to him. He thus claimed nothing for himself; but he testifies how necessary it was, especially among such a rebellious people, that he should bring nothing of his own, but announce a truth that came from heaven.

A general subject could be discussed here: that God alone is to be heard in the Church, and also that no one should assume the title of prophet or teacher for themselves, except one whom the Lord has formed and appointed, and to whom He has entrusted His message. But these things have been discussed elsewhere, often, and at great length; and I do not willingly dwell long on general subjects.

It is then enough to remember the purpose for which Jeremiah says that the word of Jehovah came to him, namely, that he might secure authority for himself. He does not boast of his own wisdom nor of anything human or earthly, but says only that he spoke what the Lord had commanded him.

He adds, Thus says Jehovah, Stand in the court of the house (literally, but house means the Temple) of Jehovah. The people were not allowed to enter the Temple; therefore, the Prophet was instructed to stay in the court where he could be heard by all. He was, as we have seen, of the priestly order; but it would have been of little use to address only the Levites.

It was therefore necessary for him to go out and to announce to all the people the commands of God which are recited here. He was to do this not only to the citizens of Jerusalem but also to all the Jews; and this is expressly required, speak to all the cities of Judah. Then it is added, who come to worship in the Temple of Jehovah.

God seems to have intentionally anticipated the presumption of those who thought they were wronged when they were so severely rebuked. They might have argued:

“What! We have left our wives and children and have come here to worship God. We have set aside all attention to our private advantage and have come here, though it was inconvenient. We could have lived quietly at home and enjoyed our blessings. We have incurred great expenses, undertaken a tedious journey, brought sacrifices, and denied ourselves our daily food so that God might be worshipped. And yet you rail severely against us, and we hear nothing from your mouth but terrors; is this right? Does God give such a reward to His servants?”

Thus, then, they might have argued with the Prophet. But he anticipates these objections and acknowledges what they might have pleaded: that they came to the Temple to offer sacrifices. However, he implies that something else was required by God, and that they did not fulfill their duties by merely coming to the Temple, unless they faithfully obeyed God and His Law. We now see why the Prophet said that he was sent to those who came up to Jerusalem to worship God. The act itself could not indeed have been blamed; no, it was highly praiseworthy that they thus frequented the worship of God. But since the Jews did not consider the purpose for which God had commanded sacrifices to be offered to Him, nor the purpose for which He had instituted all these external rites, it was necessary to correct this error in which they were entangled.

Speak, He says, all the words which I have commanded you to speak to them. The Prophet again confirms that he was not the author of what he taught, but only a minister who faithfully announced what God had entrusted to him. And so the people could not have objected to him by saying that he brought forward his own ideas, for he refuted such slander. The false prophets might have also claimed similar things, but Jeremiah had sure evidence of his calling, so that the Jews, by rejecting him, condemned themselves, for their own consciences fully convicted them. But from this passage, and from many similar passages, we may draw this conclusion: that no one, however much they may excel in mental abilities, knowledge, wisdom, or position, ought to be listened to unless they prove that they are God’s minister.

He afterwards adds, You shall not diminish a word. Some read, “You shall not restrain,” which is harsh. The verb, גרע, garo, properly means to be lessened and to be consumed. And Moses uses the same word in Deuteronomy 12:32, when he says:

You shall not add, nor diminish,

in reference to the Law, in which the people were to acquiesce, without corrupting it with any human inventions. To diminish, then, was to take away something from the word.

But we should consider the reason why this was said to Jeremiah: it never entered the mind of the holy man to corrupt God’s word. Instead, God here encourages him to be confident, so that he might boldly carry out His commands.

To diminish something from the word, then, was to soften what appeared harsh, or to suppress what might have offended, or to express indirectly or coldly what could not produce an effect without being expressed forcefully. There is then no doubt that God anticipates here this problem, with which even faithful teachers largely struggle.

For when they find people's ears to be sensitive and delicate, they dare not vehemently rebuke, threaten, and condemn their sins. This is the reason why God added this, Diminish not a word; as though He had said, “Declare with closed eyes and with boldness whatever you have heard from My mouth, and disregard whatever may tend to lessen your courage.”

We may now easily learn the application of this doctrine: the Prophet was not sent to profane people, who openly declared their impiety or lived in gross sins. But he was sent to the very worshippers of God, who highly regarded His external worship, and for this reason had left wives and children, came to the Temple, and spared neither labor nor expense. Since, then, he was sent to them, we must be careful not to become complacent in our sins and think that we have done our duty to God when we have apparently shown some signs of piety. For unless we really and sincerely obey God, all other things are considered of no value by Him.