John Calvin Commentary Jeremiah 6:18-19

"Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words; and as for my law, they have rejected it." — Jeremiah 6:18-19 (ASV)

He turns now to address the nations, which had never heard anything of true religion. But the design of the apostrophe was to make the Jews ashamed of their insensibility and deafness, because more attention and understanding were found among heathen nations.

This was surely a very great shame: the Jews had been plainly taught by the Law and by the Prophets. God had continued morning and evening to repeat the same things to them. That the nations, who had never heard the prophets and to whom the Law had not been given, should still be endowed with more understanding and judgment than the Jews—this was very shameful and truly monstrous.

Thus, the Prophet’s design was to expose their disgraceful conduct by addressing the nations and saying, Hear, you nations.

Then he says, Know, you assembly. The words used are דעי , doi, and עדה, ode; and though the letters are inverted, there is still an alliteration by no means ungraceful.

Regarding the meaning, the Prophet shows that he found no disciples among the elect people, for they were like brute beasts, stones, or tree trunks. He therefore turned to address the nations, as he despaired of any fruit from his labors among the Jews: you nations, then, hear, and know, you assembly, (the reference is to any people,) what shall be to them.

Some interpreters apply this to their vices and give this version, “What their state is, “or, “What atrocious vices prevail and reign among them.” But I prefer to apply it to their punishment, though I do not contend for this view, as there is a probability in favor of the other.

But the Prophet seems here to send for the nations, that they might be witnesses of the just vengeance of God, because the people’s impiety had become irreclaimable. “Hear then what shall be done to them.” He had threatened the Jews as he had done before, and as he will often do hereafter; but his design in this place was to reproach them for being so intractable, for he expected that his labors would produce more fruit among the nations than among them.

He then adds, Hear, you earth. This is general, as though he said, “Hear, all you inhabitants of the earth:” Behold, I am bringing an evil on this people. He would have directly addressed the Jews, had they ears to hear; but as their vices and contempt of God had made them deaf, it was necessary for him to address the earth.

Now, God testifies here that he would not act cruelly in visiting this people with severity, as he would only reward them as they deserved. The sum of what is said then is, that however grievous the punishment he would inflict might be, the people could not complain of immoderate rigor, for they would only receive what their works justly deserved.

But Jeremiah not only speaks of their works, but he mentions the fruit of their thoughts; for they concocted their wickedness within, so that they did not offend God through levity or ignorance. By thoughts, then, he means that daily meditation on evil to which the Jews had habituated themselves. Thus, their internal wickedness and obstinacy are set forth here.

He afterwards adds, Because they have not to my words attended, and for nothing have they esteemed my law. We always see that the guilt of the Jews was increased by the fact that God had exhorted them by his servants, and that they had rejected all instruction. That they then would not listen, and that they counted the law and instruction as nothing, made it evident that their sin could not be excused by any pretense; for they knowingly and openly carried on war with God himself, according to what is said of the giants.

We may learn from this passage that nothing is more abominable in the sight of God than the contempt of divine truth; for his majesty, which shines forth in his word, is thereby trampled underfoot. Furthermore, it is an extreme ingratitude in people, when God himself invites them to salvation, to willfully seek their own ruin and reject his favor.

It is no wonder then that God cannot endure the contempt of his word, by which his majesty, as I have said, is dishonored, and his goodness, by which he would secure the salvation of men, is treated with the basest ingratitude. He afterwards adds—