John Calvin Commentary Jeremiah 29

Here the Prophet begins a new discourse, namely that he not only cried out constantly in Jerusalem, urging the Jews who still remained there to repent, but that he also mitigated the grief of the exiles and exhorted them to hold onto the hope of returning, provided they patiently endured the chastisement allotted to them.

The Prophet's purpose was at the same time twofold: he not only intended to mitigate the sorrow of the exiles with comfort, but also aimed to break down the obstinacy of his own nation, so that those who still remained in Jerusalem and Judea might know that nothing would be better for them than to join their other brothers.

The Jews, as has already been seen and as we will see later in many places, had set their minds on an unreasonable deliverance. God had decreed seventy years, but they wished to immediately break free and extricate themselves from the yoke laid on them. Therefore, Jeremiah, in writing to the captives and exiles, intended to adapt his message for the Jews who still remained in Jerusalem, who considered their situation very fortunate because they were not driven away with their king and the rest of the multitude.

But at the same time, his aim was also to benefit the miserable exiles, who might have been overwhelmed with despair if their grief had not been mitigated to some extent. The Prophet, as we will see, instructs them to look forward to the end of their captivity. In the meantime, he exhorts them to patience and urges them to be quiet and peaceable, and not to cause disturbances, until God's hand acted for their deliverance.

He says that he wrote a book to the remaining elders; for many of that age group had died. As is natural, the old who are approaching the end of life die first. He then says that he wrote to those who still remained alive. From this we conclude that his prophecy was intended for all of them. And yet he afterwards says, “Take wives and propagate;” but this, as we will see, applies to those who were then of a suitable age for marriage. However, he did not wish to exclude the elderly from the comfort God intended them to share, namely, by knowing that there would be a happy end to their captivity, provided they maintained resignation of mind and patiently bore God's punishment, which was justly due to them for having provoked Him so often and in so many ways. Then he adds, the priests, and the prophets, and then the whole people.

But we must notice that he not only exhorts the people to patience, but also the priests and the prophets. And though, as we will see later, there were impostors among them who falsely boasted that they were prophets, it is still probable that those who were endowed with God’s Spirit are also included here, either because the spirit was languid in them, or because God did not always grant them knowledge of everything. It might then be that the prophets—to whom God had not revealed this, or whose minds were oppressed by troubles—needed to be taught.

Regarding the priests, we therefore conclude that they had neglected their office from the beginning, for they would have been God’s prophets if they had faithfully performed their priestly office. It was, so to speak, an extraordinary thing when God chose other prophets, and not without reproach to the priests. For they must have become degenerate and idle or deceptive, glorying in the name alone while they were destitute of the truth. This, then, was the reason they needed to be taught along with the people.

He mentions the time when the book was sent, even after the calamity that had happened, when King Jeconiah and his mother were driven into exile, and Zedekiah, his successor, was made governor in his place, as we will soon see. It was then during these beginnings of a change that Jeremiah wrote.

All things were then in such a ferment that some feared more than was necessary, and others entertained vain hopes, as is usual in a disordered state of things. It was then after this fresh calamity that Jeremiah wrote, as his words most especially show. He might indeed, as in other instances, have mentioned the year; but since he plainly declares that this happened after the departure of Jeconiah, his purpose is sufficiently evident: he wished in due time to give some relief to their sorrow, for they might have succumbed to it, had God not, in a manner, stretched out his hand to them.

For we know that fresh grief is difficult to bear; and this is why it is called a bitter grief, for it was a grievous novelty when they were violently and suddenly dragged out of their quiet nests. It was then Jeremiah’s object at that time to give them some comfort.

He also saw that those who were left in Judea were greatly disturbed and continually agitating new schemes, for Zedekiah’s kingdom was not yet established, and they despised him and were always looking for their own king.

Since, then, things were thus in disorder at home, and since the miserable exiles especially were at first very grievously afflicted, Jeremiah set before them a seasonable remedy. This then is the reason why he points out the time.

The mother of Jeconiah, we know, was led away with him into captivity; and she is called הגבירה, egebire; for though she was not properly the queen, she yet ruled in connection with her son.

Some render סריסים, sarisim, eunuchs; but I prefer the word “chiefs.” Hence the word שרי, shari, princes, is added, that is, the courtiers who governed the people, not only in Jerusalem but throughout the whole of Judea.

He also adds the artificers and sculptors, for Nebuchadnezzar had chosen the best of them. He had deprived the city of its nobles, so that there might be no one of authority among the Jews to venture any new attempt.

And then he had taken away those who were useful and ingenious, so that he left them no sculptors or artificers.

This is the substance of the message, which the Prophet undoubtedly explained to them in detail; but here he only briefly touches on what he wrote to the captives, namely, that they were patiently to endure their exile until the time of their deliverance, which was not to be as many imagined, but as God had fixed. Jeremiah’s prophecy was indeed well known at that time, not only in Judea but also to the captives: that their exile could not be completed in less than seventy years.

It is said that he sent his letter by the king’s ambassadors. It is probable that this was done with Zedekiah’s permission. For there is no doubt that in sending his ambassadors, he intended to obtain favor with King Nebuchadnezzar, at whose command he had come to the throne. For, though of royal lineage, he was not of such high standing that he would have been made king, had Nebuchadnezzar not considered it more beneficial to himself.

For if Nebuchadnezzar had appointed any other governor over the Jews, a rebellion might have been easily raised. He therefore intended, to some extent, to pacify them, because he knew that they were a very unruly people. However, Zedekiah ruled only by permission—not through his own power or wealth, but by the will of a conqueror.

He then sent his ambassadors to promise all kinds of homage and to learn what was to be done in the future. Therefore, since he did not wish for Jeconiah's return, he permitted his ambassadors to carry Jeremiah's letter—not, indeed, because he wished to obey God.

It was not, then, due to any sincere regard for religion, but because he thought it would be advantageous to him for the Jews to remain in Chaldea until Jeconiah's death. For he thus hoped his kingdom would be confirmed, as Jeconiah was, so to speak, his rival. And there is no doubt that Nebuchadnezzar wished to hold Zedekiah bound by this restraint, for he could restore Jeconiah, his captive, to his former position at any time.

So now we understand why Zedekiah did not prohibit Jeremiah’s letter from being carried to the captives: he thought that it would serve to pacify his kingdom. But the holy Prophet had a different objective; for his earnest concern was not to gain the king's favor, but to show, as God had commanded him, how long the captivity would be.

Zedekiah indeed might have wished that the exiles would be given permission to return, for those who remained in Judea were only the dregs and refuse of society; it was not a respectable situation. It may be that he also had this in mind when sending ambassadors to Nebuchadnezzar: that Jerusalem might not remain desolate, but that at least a portion of the exiles might return, and that there might also be some to cultivate the land, which had been nearly stripped of its inhabitants.

But Jeremiah declared what he knew was not at all acceptable to the king: that it was futile to expect a return before the end of seventy years. From this, we see that he said nothing to gain the king's favor. Yet the king was not displeased that the letter was sent to calm all disturbances and to restrain the violence of those who would have otherwise been too inclined to make further attempts. This explains why the letter was sent by Elasah and Gemariah.

He adds, at the same time, that they were sent by Zedekiah to Babylon, namely, to gain the favor of King Nebuchadnezzar, or, at least, to secure his friendship. Now I come to the message itself:

God commanded the captives to build houses in Chaldea, to plant vineyards, and also to marry wives and to beget children, as if they were at home. It was not, indeed, God’s purpose that they should set their hearts on Chaldea; on the contrary, they were always to think of their return.

But until the end of the seventy years, it was God’s will that they should remain quiet, not make rash attempts, and carry on with their daily lives as if they were in their own country. Regarding their hope, then, it was God's will that their minds should remain in suspense until the time of deliverance.

At first glance, these two things seemed inconsistent: that the Jews were to live seventy years as if they were natives of the place, and that their dwellings were not to be changed, and yet that they were always to look forward to a return. But these two things can indeed be reconciled: it was a proof of obedience when they acknowledged that they were chastised by God’s hand, and thus became willingly submissive until the end of the seventy years.

But their hope, as I have just observed, was to remain in suspense, so that they might not be stirred up by discontent, nor be carried away by some violent emotion, but that they might pass their time bearing their exile in a way that pleased God. For there was a sure hope of return, provided they looked forward to the end of the seventy years, in accordance with God’s will.

It is then this subject on which Jeremiah now speaks, when he says, Build houses, and dwell in them; plant vineyards, and eat of their fruit. For this entire discourse relates to the time of exile, since he had previously spoken of their return; and this we shall see in its proper place.

But the Jews could not have hoped for anything good, unless they were resigned enough to bear their correction, and thus really proved that they did not reject the punishment inflicted on them.

We now see that Jeremiah did not encourage the Jews to indulge in pleasures, nor persuade them to settle forever in Chaldea. It was, indeed, a fertile and pleasant land, but he did not encourage them to live there in pleasure, to indulge themselves, and to forget their own country—not at all. Instead, he limited what he said to the time of the captivity, until the end of the seventy years.

During that time, then, he wished them to enjoy the land of Chaldea and all its advantages, as if they were not exiles but natives of the place. For what purpose? Not that they might give themselves up to sloth, but that they might not, by causing disturbances, offend God and, in a way, close the door of His grace to themselves, for they were to wait for the time He had fixed.

For when we are driven headlong by a vehement desire, we, in a way, repel the favor of God; we do not then allow Him to act as is fitting for Him. And when we take away from Him His own rights and will, it is as if we were unwilling to receive His grace. This would have happened if they had not quietly and resignedly endured their calamity in Chaldea until the end of the time God had fixed.

We now understand that the Prophet’s message referred only to the time of exile. We also perceive what its purpose was: namely, to make them obedient to God, that they might thus show by their patience that they were really penitent, and that they also expected a return in no other way than through God’s favor alone.

In bidding them to take wives for their sons, and to give their daughters in marriage, he speaks according to the customary order of nature. For it would be completely unreasonable for young men and young women to seek partners for themselves according to their own whim and fancy. God then speaks here according to the common order, when He instructs young men not to be married except with parental consent, and young women not to marry anyone except those to whom their parents give them.

He then adds, Be ye multiplied there and not diminished; as if he had said that the time of exile would be so long that unless they propagated, they would soon come to nothing. And God expressed this because it was not His will that Abraham’s seed should fail. It was indeed a kind of death when He had driven them so far away, as if He had deprived them of the inheritance He had promised would be perpetual. He, however, offers comfort here by commanding them to propagate their kind, for they could not have been encouraged to do so unless they kept their eyes fixed on the hope of a return. He then gave them some taste of His mercy when He commanded them not to be diminished in Chaldea.

Jeremiah goes still further, even saying that the Jews had been led to Babylon on the condition of rendering willing obedience to the authority of King Nebuchadnezzar, and of testifying to this by their prayers. He not only commands them to patiently endure the punishment laid on them, but also to be faithful subjects of their conqueror. He not only forbids them to be seditious, but he wanted them to obey from the heart, so that God might be a witness of their willing subjection and obedience.

He says, Seek the peace of the city; this may be understood in terms of prayers, for דרש, daresh, often means to pray. However, it may suitably be taken here, as I think, in reference to the conduct of the people, as if he had said that the Jews were to do what they could, to exert themselves to the utmost, so that no harm might happen to the Chaldean monarchy, for they are afterwards directed to pray. It may indeed be that the same thing is repeated in other words; but if anyone considers the subject more fully, they will, I think, agree with what I have stated: that in the first clause the Prophet commands them to be faithful to King Nebuchadnezzar and to his monarchy. Seek, then, the peace of the city: by peace, as is well known, is to be understood prosperity.

But he was not satisfied with external efforts; he also wanted them to pray to God that all things might turn out prosperously and happily for the Babylonian king, even until the end of their exile. For we must bear in mind that the Prophet always had that time in view. Thus we learn that he exhorted the exiles to bear the yoke of the king of Babylon during the time allotted to the captivity, because to attempt anything rashly was to fight against God, and that he therefore commanded them to quietly bear that tyrannical government.

He repeats again what he had said (though I had passed it by): that they had been carried away captives. For he had spoken of it, all the captivity which, he says, I made to migrate, or removed, or led captive, from Jerusalem. Now, again, he repeats the same thing, that he had carried them away captives, אשו הגליתי, asher egeliti; and he said this so that they might not regard only the avarice, or the ambition, or the pride of King Nebuchadnezzar, but that they might raise their eyes to heaven and acknowledge Nebuchadnezzar as the scourge of God, and their exile as a chastisement for their sins.

God thus testified that he was the author of their exile, so that the Jews might not think that they had to do with a mortal man, but on the contrary, understand that they were kicking against the goad if they murmured and complained because they lived under the tyranny of a foreign king. So that they might not then be agitated with vain thoughts, God comes forward and says that the exile was imposed on them by his just judgment, in order that they might know that they would gain nothing by their perverseness, and that they might not be disturbed by anxious unease, nor dare to attempt anything new, for this would be to resist God, and, as it were, to carry on war with heaven. I will finish here.

Prayer:

Grant, Almighty God, that we may be more and more accustomed to rendering obedience to you, and that whenever you chastise us with your scourges, we may examine our own consciences, and humbly and earnestly pray for your wrath to be averted, and never doubt that you will be gracious to us, after having chastised us with your fatherly hand. May we thus rely on your fatherly kindness, that we may always look forward with peaceful minds until the end appears, which you have promised to us. And when the warfare of this present life is finished, may we reach that blessed rest which has been prepared for us in heaven, through Christ our Lord. — Amen.

[Exposition continues from previous day's lecture]

In the last lecture, we did not finish the seventh verse, in which the Prophet says that the Jews, as long as God intended for them to be exiles, were to be so settled in Babylon that they ought to have deemed their union such that it was as though they were of the same body. For by saying that their peace would be in the peace of Babylon, he intimates that they could not be considered as a separate people until the time of seventy years was completed. He therefore commanded them to pray for the prosperity of Babylon.

At first glance, this may seem hard, for we know how cruelly that miserable people had been treated by the Chaldeans. To then pray for the most savage enemies might have appeared unreasonable and by no means suitable. But the Prophet lessens the difficulty of this requirement by saying that it would be profitable for them to pray for the prosperity of Babylon, since their own fortune was tied to its fate. We know how much the prospect of benefit helps to persuade us, as we generally do not undertake anything unless we believe it will be successful. For this reason, then, the Prophet teaches the Jews that they ought not to refuse what was required from them when God commanded them to pray for Babylon, because the prosperity of that kingdom would be for their benefit; he also intimates, as I have already hinted, that they were so connected with

Babylon, that they could not expect to be exempt from all trouble and annoyance if any adversity happened to Babylon, for they were, as it were, of the same body. We now perceive the meaning of the Prophet.

From this we may deduce a very useful doctrine: that we ought not only to obey the kings under whose authority we live, but we ought also to pray for their prosperity, so that God may be a witness of our voluntary subjection. For if it was the duty of the Jews to pray for the well-being of the Chaldeans for the reason that they were for a certain time under their authority, there is no excuse for us if we live under any legitimate ruler (and not just for a few days), unless we testify to our voluntary submission before God.

And the one who prays to God for the well-being of the country in which he lives will surely not neglect his other duties. The main thing indeed is to testify before God what our true feeling is; and then other things must be added, such as promptness in performing all duties of obedience and everything of a similar kind.

As the minds of almost all were preoccupied, as we have seen, with that vain and false confidence they had absorbed from false prophecies—that they would return after two years—the Prophet gives this answer and reminds them to beware of such impostures. Thus we see that it is not sufficient for one simply to teach what is right, unless he also restores from error those who have already been deceived or are in danger of being deceived. For to assert the truth is only one-half of the office of teaching, because Satan always leads his ministers to corrupt the pure doctrine with falsehoods.

So it is not enough to proclaim the truth itself, unless all the fallacies of the devil are also dispelled. There is a manifest instance of this today under the Papacy. For as the minds of almost all are there intoxicated with many corrupt inventions, if anyone were only to show that this or that is right, he would certainly never in this way eradicate errors from the hearts of men. And hence Paul instructs bishops not only to be equipped with doctrine in order to show the right way to the teachable, but also to be so armed that they can resist adversaries and close their mouths (Titus 1:9).

Therefore, since from the beginning of the world Satan has never ceased to try, as far as he could, to corrupt the truth of God, or to immerse it in darkness, it has therefore always been necessary for God’s servants to be prepared to do these two things: to faithfully teach the meek and humble, and to boldly oppose the enemies of truth and break down their insolence. This is the rule that the Prophet now follows. He had exhorted the Jews to bear patiently the tyranny to which they were subjected, because it was God’s yoke; but as, on the other hand, the false prophets boasted that there would be a return in two years, it was necessary for him to oppose them. So he now speaks on this point.

And so that what he was going to say might have more weight, he speaks again in God’s name: Let not your prophets who are in the midst of you deceive you. For while Jeremiah had many adversaries at Jerusalem, the devil was also deceiving the miserable exiles in Chaldea. He then warns them not to believe these impostors. And though as a concession he calls them prophets who were completely unworthy of so honorable a name, he yet, as a reproach, later gives them the name of diviners. Then the first name refers to that outward profession in which they gloried, when they boasted that they were sent by God and brought His commands.

He then conceded to them the name of prophets, but improperly, or, as it is termed, catachrestically (that is, by misusing the word); as is the case today. For we do not always fight about names, but we call those priests, bishops, or prelates, who are so brutal that they ought not to be classed among men.

Likewise, as has often been apparent, the prophets spoke freely, and never hesitated to call those prophets who had already gained some esteem among the people. But so that they might not be proud of such fallacious boasting, he afterwards designated them by another name; he called them diviners, and then dreamers; and afterwards he adds, Attend not to your dreams. He addresses here the whole people; and there were a few who, under the guise and pretense of having a prophetic spirit, announced prophecies.

But Jeremiah, not without reason, attributed to the whole people what belonged to a few; for we know that the devil’s ministers are cherished not only through the foolish credulity of men, but also through a depraved appetite. For the world is never deceived but willingly. Men, as though they were given up to their own destruction, seek falsehoods for themselves in every direction. And though unwilling to be deceived, they yet for the most part seek to be deceived.

If anyone were to ask, “Does the world wish to be deceived?” all would cry out, from the least to the greatest, that they shun and fear nothing so much. And yet why is it that as soon as Satan gives any sign, he attracts vast multitudes, if not because we are by nature prone to what is false and vain? Then there is another evil: that we prefer darkness to light. Jeremiah then did no wrong to the people by telling them to beware of the dreams they dreamed.

Some indeed take מחלמים, mechelmim, in a transitive sense, as it is in Hiphil, and should have been written here מחלימים, mechelimim; but it can be taken as neuter.

However this may be, the meaning of the Prophet is not ambiguous; for he imputes this to all the Jews, that they were deceived by vain dreams, and that the fault could not be confined to a few impostors, for it was an evil common to them all. And the pronoun אתם, atere, is emphatic: ye, he says, dream; for he sets these false dreams in opposition to prophecies.

We know that God formerly revealed His will either by visions or by dreams. There were then dreams, which were divine, of which God was the author. But he shows here that the people devised all these impostures for themselves, so that it was of no use to them to pretend that they were prophets, the interpreters of God, and that they announced what they had received by dreams. For what makes the difference is whether one dreams from his own mind, or whether God reveals to him in a dream what ought to be deemed oracular. We now, therefore, understand the Prophet's intention.