John Calvin Commentary Jeremiah 34:18-19

"And I will give the men that have transgressed my covenant, that have not performed the words of the covenant which they made before me, when they cut the calf in twain and passed between the parts thereof; the princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, that passed between the parts of the calf;" — Jeremiah 34:18-19 (ASV)

He pursues the same subject: that perjury would not go unpunished. But here the manner of making an oath is described: they cut a calf into two parts, and passed between these parts. We know that this was the custom in the time of Abraham, for it is said that he offered a sacrifice to God as a symbol of the covenant, cut the victim, and passed between the parts.

Historians also relate that the Macedonians, when mustering an army, observed the same ceremony; and it was probably a custom that prevailed among all nations. When the Romans made a covenant, they sacrificed a sow. They did not divide it into parts but killed it with a stone. This was the form of execration: “So may Jupiter smite him who will violate this covenant; if I violate this covenant, may Jupiter thus smite me, as I now kill this sow.” But we see that among the Orientals, the victims were cut in two, and there was another form of execration: that he might be thus cut asunder who unjustly and in bad faith violated the given promise or engagement.

It is to this custom the Prophet refers here, and says, I will give the men who have transgressed my covenant, which they made before me by the calf which they cut into two parts, and passed between the parts, etc. But God assigns a reason why He resolved to inflict such dreadful punishment on perjury: He said before that His name was profaned, and now He adds that His covenant was violated.

He does not speak here of the Law. The covenant of God is usually called the law in Scripture. But Jeremiah takes it here in a different sense: the covenant in which God’s name was interposed, or what was sanctioned by an appeal to God. For example, marriage is called by Solomon the covenant of God by way of excellence, because it is the principal contract among men.

But since the Jews had promised in God’s presence that they were ready to obey when Jeremiah commanded the servants to be made free, and since the agreement was confirmed by a solemn rite, therefore the promise given to men is said to be the covenant of God, on account of the sanction we have mentioned.

Let us then remember that whenever we do not perform what we have pledged, not only is wrong done to men, but also to God Himself. It is a sacrilege, and something much more atrocious than theft, fraud, or cruelty. Let us, therefore, learn from this passage to act in good faith, especially when the name of God is invoked, when He is appealed to as a witness and judge.

He adds afterwards that they had transgressed His covenant; and He immediately explains Himself, because they have not confirmed the words of the covenant which they had made before Him. To confirm or establish the words was to persevere in what they had promised. For the Jews showed humanity for a short time, but it was a mere fallacious show and pretense.

It was for this reason, then, that the Prophet says that they had not confirmed or ratified the words of the covenant which they had made. Then follows the outward ceremony: the calf which they had cut into two parts, and they passed between them, so that this very act of passing might produce a deep impression on their hearts and make them dread the violation of their faith.

For we know that external signs are intended for this purpose: that men may be kept alert, who would otherwise be sluggish and slothful. The same is also the use of sacred symbols, by which God intends to touch and move all our senses.

It therefore appears how great the insensibility of the people must have been when they afterwards disregarded that awful protest; for they had passed between the parts and imprecated such a death on themselves if they failed in what they promised. They afterwards did not hesitate to violate their promise. We therefore see that they were under the power of a diabolical madness when they disregarded God’s judgment.

He adds, The princes of Judah and the princes of Jerusalem, etc. He does not name them here as though they were different persons, but He speaks by way of amplification. He then says that He would punish these chief men, lest they should think themselves exempt because they were superior to others in rank and honor. For we know that those who are elevated in the world are so filled with pride that they deem themselves free from all laws.

This, then, is the reason why God expressly names the princes and the eunuchs. But He does not mean by the eunuchs those who had been emasculated, as we have stated already in several places. The chief men were called by this name, סרסים serasim.

He mentions the princes of Jerusalem because they were especially proud on account of their privileges as citizens, for in Jerusalem was the royal residence and the sanctuary of God. But the Prophet declares that their lot would be no better than that of the common people, because God would not allow His holy name to be mocked, all equity to be violated, and especially the covenant made in His name to be deemed as nothing and rendered wholly void. At length He names the whole people; whoever, He says, has passed between the parts of the calf, shall be punished.