Calvin's on Jeremiah 12:1
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The minds of the faithful, we know, have often been greatly tried and even shaken, on seeing all things happening successfully and prosperously to the despisers of God. We find this complaint expressed at large in Psalms 73:0 . The Prophet there confesses that he had well — nigh fallen, as he had been treading in a slippery place; he saw that God favored the wicked; at least, from the appearance of things, he could form no other judgment, but that they were loved and cherished by God. We know also that the ungodly become thus hardened, according to what is related of Dionysius, who said that God favored the sacrilegious; for he had sailed in safety after having plundered temples, and committed robberies in many places; thus he laughed to scorn the forbearance of God. And hence Solomon says, That when all things are in a state of confusion in the world, men’s minds are led to despise God, as they think that all things happen on the earth by chance, and that God has no care for mankind. ( Ecclesiastes 9:0 ) But with regard to the faithful, as I have already said, when they see the ungodly proceeding in all wickedness and evil deeds with impunity, and claiming the world to themselves, while God is, as it were, conniving at them, their minds cannot be otherwise than grievously distressed. And this is the view which interpreters take of this passage; that is, that he was disturbed with the prosperous condition of the wicked, and expostulated with God, as Habakkuk seems to have done at the beginning of the first chapter; but he appears to me to have something higher in view. We have said elsewhere, that when the Prophets saw that they spent their labor in vain on the deaf and the intractable, they turned their addresses to God as in despair. I hence doubt not but that it was a sign of indignation when the Prophet addressed God, having as it were given up men, inasmuch as he saw that he spoke to the deaf without any benefit. Here then he rouses the minds of the people, that they might know at length that he could not convince them that they were doomed to ruin by God. For when Jeremiah spoke to them, all his threatenlugs were scorned and laughed at; hence he now addresses God himself, as though he had said, that he would have nothing more to do with them, as he had labored wholly in vain. This then seems to have been the object of the Prophet. But lest the ungodly should have an occasion for calumniating, he intended so to regulate his discourse as to give them no ground for cavining. Hence he makes this preface, — that God is, or would be just, though he contended with him This order ought to be carefully observed; for when we give way in the least to our passions, we are immediately carried away, and we cannot restrain ourselves within proper limits and continue in a right course. As soon then as those thoughts, which may draw us away frc, in the fear of God, and lessen the reverence due to him, creep in, we ought to fortify our minds and to set up mounds, lest the devil should draw us on farther than we wish to go. For instance, when any one in the present day sees things in disorder in the world, he begins to reason thus freely with himself, “What does this mean? How is it that God suffers licentiousness to prevail so long? Why is it thathe thus conceals himself?” As soon then as these thoughts creep in, if we possess the true principle of religion, we shall try to restrain these wanderings, and to bring ourselves to the right way; but this will be no easy matter; for as soon as we pass over the boundaries, there is no restraint, no limitation. Hence the Prophet wisely begins by saying, Thou art just, though I contend with thee It is not only for the sake of others he speaks thus, but also to restrain in time his own feelings and not to allow himself more than what is right. We must still remember what I have said, — that the Prophet here directs his words to God, in order that the Jews might know that they were left as it were without hope, and were unworthy that he should spend any more labor on them. He says, And yet I will speak judgments with thee; that is, I will dispute according to the limits of what is right and just. Some indeed take judgments for punishments, as though the Prophet wished the people to be punished; but of this I do not approve, for it is a strained view. To speak judgments, means nothing else than to discuss a point in law, to plead according to law, as it is commonly said. By saying, “I will legally contend,” he does not throw off the restraint which he has before put on himself, but asks it as a matter of indulgence to set before God what might seem just and right to all. ‘David, or the Prophet who was the author of that psalm which we have already quoted, ( Psalms 73:0 ) even when he expressed his own feelings and ingenuously confessed his own infirmity, yet made a preface similar to what is found here. But he there speaks as it were abruptly, “Yet thou art just;” he uses the same word אך , ak, as Jeremiah does; but here it is put in the last clause, and there at the beginning of the sentence, “Yet good is God to Israel, even to those who are upright in heart.” The Prophet no doubt was agitated and distracted in various ways, but he afterwards restrained himself. But it was otherwise with Jeremiah; for he does not confess here that he was tried, as almost all the faithful are wont to be; but as I have already said, he advisedly, and by the guidance of the Holy Spirit, addressed his words to God; for he intended to rouse the Jews, that they might understand that they were rejected, and rejected as unworthy of having their salvation cared for any longer. By saying then, Yet will I plead with thee, he doubtless intended to touch the Jews to the quick, as they were so extremely stupid. “Behold,” he says, “I will yet contend with God, whether he will forgive you?” We now see the real meaning of the Prophet; for the Jews in vain brought forward their own prosperity a
Pericope (part_of)
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pericope/per-jer-12-001
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Source
source-manifest/cal— Calvin's Commentaries (PD)- evidence_grade: T_theological