COMMENTARIES
ON THE
BOOK OF THE PROPHET JEREMIAH
AND
THE LAMENTATIONS
BY JOHN CALVIN
TRANSLATED FROM THE LATIN, AND EDITED
BY THE REV. JOHN OWEN,
VICAR OF THRUSSINGTON, LEICESTERSHIRE
VOLUME FIRST
CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI
TRANSLATOR'S PREFACE.
The Commentaries On Jeremiah, like those on The Minor Prophets, were delivered as Lectures In The Theological School At Geneva, taken down by some of the Pupils, and afterwards read to Calvin, and corrected. We find in them the production of the same vigorous and expansive mind: The Divine Oracles are faithfully explained, the meaning is clearly stated, and such brief deductions are made as the subjects legitimately warrant. Though the Lectures were extemporaneously delivered, there is yet so much order preserved, and such brevity, clearness, and suitableness of diction are found in them, that in these respects they nearly equal the most finished compositions of Calvin as proof that he possessed a mind of no common order.
The Ministry Of Jeremiah extended over a large space of time from the thirteenth year of Josiah's reign till after the final overthrow of the nation; but for how long after that period, it is not known. Between the thirteenth year of Josiah and the destruction of the city and Temple, there were about forty years. This was a remarkable period, and Jeremiah nearly alone labored among the people. Their sins had been for the most part the same for a long time — for nearly two centuries, as it appears from the testimonies of his predecessors, Amos, Hosea, Isaiah, Joel, Micah, Nahum, and Zephaniah; for these seven had in this order preceded him. Zephaniah And Habakkuk were probably for a time his contemporaries, the first at the commencement, and the other near the end of his ministry. The contumacy with which Jeremiah often charged the Jews was here evident, as they continued in their evil courses after so many urgent remonstrances by the former Prophets.
What an example of blindness and of the power of superstition does the history of the Jews at this period exhibit! No past nor present calamities, and no threatenings of still greater calamities, and no promises of Divine favor and of temporal blessings, were sufficient to keep them from idolatrous and immoral practices — and such practices, too, as were plainly and explicitly condemned by that very Law which they professed to receive! Such inconsistency might have been deemed impossible, had it not been exemplified in the Jews: but it is an inconsistency which is still exhibited in the conduct of many calling themselves Christians.
As to The Style Of Jeremiah, the opinion of the accurate and elegant Lowth is as follows:
"Jeremiah, though not wanting either in elegance or sublimity, is yet in both inferior to Isaiah. Jerome seems to charge him with some measure of rusticity as to his expressions; but of this, I truly confess, I have found no traces. In thoughts, indeed, he is somewhat less elevated, being for the most part more loose and diffuse in his sentences, as one more conversant with the more tender feelings, being especially capable of expressing sorrow and sympathy. This, indeed, appears mainly in The Lamentations, where these feelings alone predominate; but it is also often found in his Prophecies, and particularly in the first part of his Book, which is chiefly poetical. The middle part is nearly all historical; and the last, consisting of six chapters, is altogether poetical, and contains several oracles plainly expressed, in which the Prophet nearly approaches the sublimity of Isaiah. But of the whole Book of Jeremiah, hardly the half do I consider to be poetical." — Proel, 21.
Venema mainly agrees with Lowth: he blames Jerome for ascribing rusticity of diction to our Prophet, and says that he was no good judge (peritus Judex) of such matters. Speaking of Jeremiah's style, he says, "His diction is not so lofty and sublime as that of Isaiah, though in the six last chapters, 46-51., it seems to me to be nearly equal to it, being no less pure, expressive, and copious, besprinkled also with tropes and metaphors as with lights, and fitted to move the feelings and to stimulate the heart to repentance, for which it was designed. The Lamentations alone are sufficient to defend Jeremiah against the charge of ignorance and rusticity; for antiquity, as Sanctums rightly observes, has nothing more grave, more harmonious, more expressive." Com. ad Jer., p. 8.
"He is admirably pathetic," says Scott; "his descriptions of approaching judgments are peculiarly vivid; and his eloquence is very vigorous and impressive, when inveighing against the shameless audacity of the people in rebellion against God."
Of Jeremiah as a Prophet, Henry mentions these particulars: 1. That he was made a Prophet when young;-2. That he continued long a Prophet;-3. That he was a reproving Prophet;-4. That he was a weeping Prophet; — and, 5. That he was a suffering Prophet, having been persecuted by his own nation more than any other.
There are several references in the New Testament to Jeremiah and to his writings. See Matthew 2:17, 18; Matthew 16:14; Hebrews 8:8-13; Hebrews 10:15-17. "These last references, "observes Scott, "are peculiarly important; for in one of them God himself is mentioned as speaking the words referred to; and in the other it is said, Whereof the Holy Ghost is a witness to us.' This is decisive, as to the judgment of the inspired Apostles, respecting the Book on which we now enter, and is peculiarly suited to put us on our guard against those professed friends of the Scriptures, who speak of these books as venerable, authentic, or genuine remains of antiquity, of great value and high authority, but hesitate to vindicate them as divinely inspired." Pref. to Jer.
Nothing is with any certainty known as having been written by Jeremiah, except this Book and the Lamentations. Ascribed to him has been a funeral song on the death of Josiah, (2 Chronicles 35:25) which, Josephus says, was extant in his day. It has been also said by some that he wrote the 137th Psalm (Psalm 137), and in connection with Ezekiel, the 46th Psalm (Psalm 46). His Letter to the captives in Babylon in the Apocrypha, appended to the book of Barite, is no doubt spurious: its style is very different from that of Jeremiah.
It is universally admitted that the Chapters in this Book are not in their right order. How this has happened, none have been able to conjecture; but the fact is evident. According to Blayney, whose account seems correct, the twelve first chapters contain prophecies delivered in the reign of Josiah. Those in the thirteenth, and in the following chapters to the twentieth inclusively, were delivered in the reign of Jehoiakim. Now begins the disorder; the twenty — first contains what was spoken in the time of Zedekiah, the last king: and afterwards we have what was delivered in a former reign. The kings of Judah, during Jeremiah's ministry, were these: Josiah; Shallum or Jehoahaz, his second son; Jehoiakim, his eldest son; Jeconiah, the son of Jehoiakim; and Zedekiah, the youngest son of Josiah. Blayney thinks that no prophecies were delivered in the reigns of Shallum and of Jeconiah. Then his classification may be stated as follows:-During the reign of
Josiah, were delivered, chapters 1-12, inclusively.
Shallum, none.
Jeconiah, none.
The 40-44, inclusively, were written after the destruction of Jerusalem and the captivity of the people; and the 52, the last, during the same time, or as it is commonly supposed, by Ezra; it is an epitome of the progressive and final overthrow of the kingdom.
There were several circumstances worthy of notice, with regard to The Jews, during the ministry of Jeremiah:
1. The means which God employed to lead them to repentance, and to a reformation of their conduct, both as to religion and morals: he gave them a pious and a reforming king in Josiah; the Book of the Law was providentially discovered and widely made known; a reformation was carried on according to its requirements, while idolatrous practices were in a great measure put an end to; the people had also before their eyes the awful judgment of God on their brethren, The Israelites, in banishing them from their country; and the powerful preaching of Jeremiah sounded in their ears.
2. The manifest evidences of God's displeasure: their good king, Josiah, was suddenly taken from them, no doubt as a judgment for their ingratitude; his successor, Suallum, was, after three months' reign, taken prisoner by the Egyptians, and the country was put under tribute; the country was visited with grievous famine, as recorded in chap. 14.; and Jeremiah, by God's command, denounced on them the punishment of an entire extinction as a nation.
3. The extremely corrupted state of the people: they were both most idolatrous and most immoral, unfaithful to God and to man in a degree hardly credible. During Josiah's reign they pretended to cast away their gross superstitions, but after his death they returned to them, as it were, with increased avidity; and with these superstitions was combined the prostration of every moral principle, and of every natural feeling. Superstition ever destroys morality, and enfeebles all the social and natural sympathies of men. What a picture of the effects of superstition is given by Jeremiah in chapter 9!
4. Notwithstanding this extremely degenerated state of things, The Jews harbored the conviction that their ruin, as denounced by Jeremiah, was impossible. While practically denying God, they yet rested their confidence on his promises respecting the perpetuity of David's kingdom, and on their outward privileges; taking as unconditional what was conditional, and regarding the mere possession of divine institutions as a sufficient security. And in this vain confidence they were encouraged and confirmed by false Prophets and corrupt Priests, in opposition to God's messages by his Prophet Jeremiah, and to the plain declarations of that Law, the authority of which they still ostensibly acknowledged!
These things have been recorded for our instruction.
Some of Jeremiah's Prophecies were fulfilled in the days of many of those who heard them; such as those which refer to the Captivity of the people, and to the destruction of the neighboring nations by the king of Babylon. Other prophecies extend farther, to times more remote, to the destruction of Babylon, to the restoration of the Jews after the term of seventy years, and to the destinies of various nations. There are also Prophecies respecting The Messiah, as The Lord Our Righteousness, The Evangelical Covenant, The Call of the Gentiles, and final Restoration of The Jews. So that there are in this Book some Prophecies which were soon fulfilled, others at a more distant time, and some which are still to be fulfilled. Who but GOD, the Sole and the Supreme Ruler of the world, and the regulator and disposer of all events, could have announced such Prophecies? All those which refer to the past have been fulfilled, fully and completely; and with no less certainty shall all such as refer to what is future be in due time fulfilled. Nothing can intercept the exercise of Divine Faithfulness; nothing can obstruct the working of Infinite Power.
Facsimile copies of the old Latin, French, and English title — pages follow this Preface, with a reprint of the Dedication by Clement Cotton to the Countess Of Bedford, prefixed to his English Translation of 1620.
J. O. Thrussington, September 1850.
According to an ancient tradition, mentioned by Jerome and others, Jeremiah was stoned to death by the Jews at Tahpanhes in Egypt, (see Jeremiah 43:8) shortly after their removal there, subsequent to the destruction of Jerusalem. So that he did not live long after that event: it may be two or three years.
Facsimile of the title page to the 1589 Latin Edition
Facsimile of the title page to the 1565 French Edition
Facsimile of the title page to the 1620 English Translation
TO THE NOBLE
AND VERTVOVS LADY,
THE LADY LVCIE, COVNTESSE
of Bedford: And to the Right Honorable and highly honored Lady, the Lady Anne Harrington, Barrones: mercy and peace be multiplied
Right Honorable: The holy Prophet Jeremiah (according to the diuers subjects he had to work upon in his ministerial function) is forced sometimes, with Isaiah his forerunner, to lift up his voice like unto a Sonne of Thunder; (Isaiah 58:1) and eftsoones, with the same Prophet againe, to altar and change the same into the still and soft voice of a Sonne of Consolation: (1 Kings 19:20) wherein, as God's faithful messenger, hee carries himself faithfully: For as a Sonne of Thunder, he sharply inueyes against the sinnes and sinners of his time, boldly denouncing God's judgements against them; and as a Sonne of Consolation, (for their sakes whom the Lord had appointed to bee heires of sahation,) hee sweetly preacheth Christ, mixing often with the terrible threats of the Law the sauing promises of the Gospel; that if any came, by the ministry of the one, to be pricked in conscience and humbled, (Acts 2:37) he readily, like the good Samaritan, powreth in the mollifying and healing oyle of the other to cure and reuiue them. And thus, as a wise disposer and dispenser of the manifold secrets of God, (Psalms 101:1) his song (in a manner) throughout his Prophesy (like Aaron's Bels — Exodus 28:33) soundeth forth judgement and mercy; preaching judgement to such as were and would be sinners in Sion, (Isaiah 33:14) and mercy to such as he saw to be mourners in Sion. (Isaiah 61:3). In which respects he may serue as a liuely patterne for all Preachers to follow in their ordinary course of preaching. These Sermons of his (many of them) doe notably sute to our times; and therefore ought to be read, and read againe, of all estates high and low.
But for as much as in reading the Prophets sundry difficulties are met withall, which euery one hath not the skill of himself to dissolue, it would (as I think) be very beneficial for such if they had an holy helper, such an one as this, ready at hand: An interpreter; One (indeed) of a thousand, (Job 33:23) that might help to dissolve their doubts, and unloose their hard knots for them; that so understanding what they read, they might (by the blessing of God) with the more ease come to profit by their reading. This hath our Philip (Acts 8:34-35) faithfully performed (according to that light of understanding wherewith the Lord had extraordinarily endowed him) throughout the Prophets; and pity it is that so great light should after a sort he buried in darkness from many well minded Christians, onely because they are not (as they might be) turned into our owne natiue language.
Not many yeeres since, a Lampe (if I may so speake) began to be kindled, for giuing them some insight into the harder passages of the Prophets, by translating this Author's Commentaries vpon the Prophecie of Isaiah into English; but much more cleere would the light haue now shined if thereunto had been added the translation of all his Lectures vpon the Prophesie of Ieremiah also. For mine owne part, seeing sufficiency of oyle hath failed me to furnish out this second Lampe vnto the end, I haue for the present proceeded onely through the flue first Chapters.
The which (Right Honorable) as a testimony of that seruice and duty I owe your Honors, I have presumed (as one ouertaken with Ahimaaz his hast, sorewhat abruptly, I confesse) to dedicate vnto you: And if in token of your favorable acceptance thereof you shall be pleased to suffer the same to passe vnder your Honorable names and patronage, many may be occasioned thereby to blesse God for you, and my selfe still to pray, that the blessing of him who was ready to perish may come vpon you.
Your Honor's humbly at commandment,
CLEMENT COTTON.
TO THE
MOST ILLUSTRIOUS PRINCE,
D. FREDERICK,
LORD PALATINE OF THE RHINE, AND ELECTOR OF THE ROMAN EMPIRE, ETC.,
AND HIS MOST BENEVOLENT LORD,
JOHN CALVIN
WISHES ALL HAPPINESS.
As your heroic valor, Most Illustrious Prince, has been acknowledged by superior men and competent judges, and especially your singular piety, your labor to cherish and to promote true Religion, and uniform moderation through life; and also your great courtesy, such as can hardly be found in a private individual, and which I have not only known by report, but have also myself experienced, I have long wished by some public act to testify to posterity the high regard I entertain for you, being not satisfied with having it only in secret. This is well known to the noble — minded Edward, the Count or Espach, whom I have consulted on the subject.
But to discharge this duty at this time, not only an opportunity seems to be offered to me, but a certain necessity appears to constrain me; for, as you have reverently embraced the sound and orthodox doctrine concerning the Holy Supper of Christ, and have not hesitated freely and wisely to avow the same in your dominion, so turbulent and unreasonable men rage against you, as though you had upset all Germany! Hence they rush headlong to assail your Highness with violent clamors; and as they cannot prevail by authority and power, being full of presumption and insolence, they hesitate not to vomit forth their curses, of which men in their right mind would be ashamed; and not only so, but as it is not in their power to kill you, they fabricate shameful rumors respecting your death, as though a plot of flies were sufficient to darken the sun. And you, indeed, Most Illustrious Prince, according to the magnanimity of your mind, and in accordance with the high dignity in which God has placed you, do altogether disregard their mad conduct; but as they so busily labor to provoke you, and at the same time bring in my name to create an ill — will to you, I have thought it my duty, in refuting these calumnies, to set up as a shield against them the very name which they wish to make so odious; for certainly they are wholly unworthy that your Highness should raise your little finger against them, or utter the smallest word. Were I indeed disposed to expostulate with them on account of their madness in hating so much a man who has done something for the Church of God, and of whose labors they avail themselves with the unlearned, though they acknowledge it not, they would have no plea for their ingratitude. While, then, they endeavor, by bringing forward Calvinism, to affix to your Highness some mark of infamy, they do nothing more than betray their own perversity, and also their folly and disgrace. But if they think that they gain something among those who are like themselves, my voice, on the other hand, in speaking of your just praises, will, I hope, be attended to by the godly, the well — informed, and men of calm minds and sound judgment.
Unprincipled men of this character do indeed pretend and loudly exclaim that they fight for God and their country; but whether it be so, it is easy for any one to judge: and I will not indeed discuss at large their delirious notions, as the greater part of them understand not what they vainly talk; I will only touch briefly on the main points in which we differ from their masters, for whom, nevertheless, I have a sincere regard.
That we really feed in the Holy Supper on the flesh and blood of Christ, no otherwise than as bread and wine are the aliments of our bodies, we freely confess. If a clearer explanation is asked, we say, that the substance of Christ's flesh and blood is our spiritual life, and that it is communicated to us under the symbols of bread and wine; for Christ, in instituting the mystery of The Supper, promised nothing falsely, nor mocked us with a vain shew, but represented by external signs what he has really given us.
Now the question rests on the mode of communication; and hence the conflict arises, because we refuse to subscribe to their fancy respecting a local presence. We say, that though Christ is in heaven, yet through the hidden and incomprehensible power of his Spirit, this favor comes to us that His flesh becomes life to us, so that we become flesh of his flesh and bones of his bones. (Ephesians 5:30.) By them, on the contrary, it is maintained, that except Christ comes down on earth, there is no participation. That they may, however, get rid of the absurdity of a local presence, it has been found necessary to fabricate the strange notion of ubiquity; which, if we think it not possible to reconcile to the principles of faith, we must beg them at least to pardon our ignorance. Here we follow not our own understanding; but according to the knowledge given us from above, we cannot comprehend that it is at all agreeable to Scripture to say that the body of Christ is everywhere. Both Christ himself and His Apostles clearly shew that the immensity of God does not belong to the flesh; a personal union is what they teach; and no one, except Eutyches, has hitherto taught, that the two natures became so blended, that when Christ became man, the attributes of Deity were communicated to his human nature. I am not indeed disposed to raise an odium against them by means of a man who has been condemned; they are yet to be reminded to think more attentively, and to consider how contention leads astray even good, learned, and acute men, when they are led away only by a desire to defend their own cause. Doubtless the best and the shortest way of confronting Nestorius at the Council of Ephesus would have been to say, that personal union communicates to two natures what is peculiar to each: to adduce this no one thought of doing on account of its absolute absurdity. I therefore greatly wonder that they who oppose us do not consider into what labyrinth they plunge themselves.
For if the infinity of God appertains to the flesh of Christ, because God was manifested in the flesh, with equal reason His Divinity may be said to have grieved and to have been thirsty, and to have been subject to death, and, in short, to have died; for they cannot escape, as it is a similar mode of reasoning. Christ, while yet a mortal, declared that He knew not when the day of judgment would be. Does He not in these words clearly and distinctly ascribe something to His human nature which could not justly be ascribed to His Divinity? What they bring forward as to the communication of properties, it is unreasonable, and what I may say without offending them, they mistake in a matter that is very simple and plain; for to ascribe what is peculiar to Deity to the Son of man, and again to attribute to Deity what belongs only to humanity, is very improper and rash. To prevent the ignorant from stumbling by blending together different things, and to take away from the dishonest any occasion for contending, orthodox writers have called this figure, "The communication of properties." [2]
What they have said of certain expressions, has been with little thought applied to the subject. While Christ was on earth he said that the Son of man was in heaven. That no one, ill — informed, might think Christ's body to be infinite, it has been deemed necessary to meet this case by a plain admonition, that on account of the unity of person what is suitable only to Divinity has been said of the Son of man. Paul says, as it is recorded by Luke, that God redeemed the Church by His own blood. (Acts 20:28.) Lest no one may hence conceive that God has blood, the same admonition ought to be sufficient to untie the knot; for as Christ was man and God, what is peculiar to His human nature is ascribed to His Divinity. As it was the Father's design to employ this figure of speech for the purpose of teaching the simple and ignorant, it is absurd and even shameful to apply it for a different purpose, and to say that the communication of properties is the real blending of two natures.
But Christ, it is said, sits at the Father's right hand, which is to be taken as meaning everywhere, confined within no limits. I indeed allow that God's right hand is unlimited, and that wherever it is there is the kingdom of Christ; which is metaphorically represented in Scripture by the tern sitting: for whatever is declared of God is beyond controversy to be now ascribed to Christ; and therefore to sit, which means to govern the world, is what Christ has in common with the Father; and still more, as the Father by Him sustains the world, rules all things by His power, and especially manifests the presence of His grace in governing His Church, He may be said, strictly speaking, to reign in His own person. It hence follows, that he in a manner is everywhere; for He can be limited to no place who sustains and protects all parts of heaven and earth, and rules and regulates by His power all things above and below. When now I name Christ, I include the whole Person of the only — begotten Son, as manifested in the flesh. He, I say, God and man, is everywhere as to his authority and incomprehensible power, and infinite glory, according to what the faithful experience by evident effects, as they know and feel His presence. It is not then without reason that Paul declares, that He dwells in us. (Ephesians 3:17.) But to distort what is said of His infinite power, which is evident in His spiritual gifts, in the invisible aid which He affords, and in the whole of our salvation, and to apply it to His flesh, is by no means reasonable or consistent.