John Calvin Complete Commentary - Jeremiah 23:31 - 23:31

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John Calvin Complete Commentary - Jeremiah 23:31 - 23:31


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He adds, secondly, Behold, I am against the prophets, who mollify their own tongue Almost all interpreters take לקה, lekech, as signifying to render sweet or soft; and they understand that the false prophets are condemned, because they flattered the wicked for the sake of gain; for had they offended or exasperated them, they could not have attached them to themselves. They then think that to mollify their tongue means here that they used their tongue in speaking smooth and flattering things. But others give another explanation, — that they mollified their tongue because they polished their words in imitation of God’ servants, so that their speech was sweeter than honey. But as לקה, lekech, means to receive and to take, and sometimes to raise on high, and sometimes to carry, I see not why it should not be taken in its proper meaning. I certainly see no reason to turn its meaning to a metaphor, when it can be taken in its plain sense of raising their tongue; they elevated themselves, and in high terms boasted that the office of teaching had been committed to them, for we know how haughtily false teachers elevate themselves. Therefore the verse may be taken thus, that God would punish those impostors who raised their tongue, that is, who proudly boasted and boldly arrogated to themselves authority, as though they were messengers from heaven. (114)

It afterwards follows, And they say, נאם, nam, he saith. We know that it was a common thing for all the prophets to add, נאם יהוה, nam Jeve, the saying of Jehovah, or the word of Jehovah, in order to shew that they said nothing but what they had received from above. And if we read this verse as connected together, we shall find true what I have said — that the verb לקה, lekech, does not mean the smoothness or adulation used, but, the lofty vaunting of the false teachers, who wished to be deemed the organs of the Holy Spirit, and assumed to themselves all the authority of God. For their elation was this, that they confidently boasted that God himself had spoken, and said that it was the word; and they did this, that whatever they prattled might appear indisputed, though it was sufficiently evident that they falsely pretended the name of God.



(114) There are those who, with Houbigant, suppose a transposition in the word, the ח being put last instead of being first; and then it would mean to render smooth. But this does not suit the passage. The probable idea is what is given paraphrastically by the Sept., “ send forth the prophecies of the tongue;” they derived their prophecies from their own hearts and their own tongues, and said that they came from God. They took or used their tongues only, and at the same time professed to speak God’ words. Or we may consider the taking or using the tongue as meaning only profession, as though it was said, “ profess and say, ‘ saith.’”

The Syr. is, “ pervert their own tongues,” which means that they used them falsely; and the Targ., “ prophesy according to the will of their own heart.” — Ed.