Calvin’s contemporaries, Zwingli, Bullinger,
Bibliander, Pellican, Bucer, Gwalther, Vermigli, Musculus, and others,
articulate a powerful vision of the prophet. Aligning themselves with the Old
Testament, they conceive of prophets as individuals raised up to interpret the
scriptures authoritatively in order to call back from the brink a church which
had fallen into idolatrous ruin. This authority seems to include within it an
implied sense of infallibility. Prophets, they argue, are God’s mouthpiece in
the world, adding nothing to God’s divine utterances but interpreting them
purely and applying them to all, even the kings and high priests over whom they
have been given authority. (Jon Balserak, John Calvin as Sixteenth-Century
Prophet [Oxford: Oxford University Press, 2014], 66)
The prophet is called to be aggressor.
Prominent here is Jeremiah 1:9-10. “I have put my words in your mouth. See, I
have appointed you this day over the nations and the kingdoms to pluck up and
to break down, to destroy and to overthrow, to build and to plant” (NASB). The
importance of Jeremiah’s calling to Zwingli and Bullinger is rightly noted by
Peter Opitz (Opitz, “Von prophetischer Existenz zur Prophetie als Pädagogik,”
ii. 493-513, esp. 501-3), who draws attention to Zwingli’s use of it in his Der
Hirt and its influence upon his understudy as appears in Bullinger’s De
Prophetae Officio (See Opitz, “Von prophetischer Existenz zur Prophetie als
Pädagogik,” ii. 494-8). The importance of this biblical passage can also be seen in Zwingli’s Von dem Predigtamt and Bullinger’s Commentary on
Jeremiah 1:9. The passage—which is also of marked significance to Calvin . . .
sets down the notion that the prophet is a kind of covenant prosecutor, raised
up in order to “pluck up and destroy” (abbreche und zersöre)” (ZW 4:397)
anything set in opposition to God and God’s kingdom. It also asserts that the
prophet should replace opposition to God with submission to the divine will.
Here, the prophet, who is given authority over the world and even kings, is
enlisted to go on the offensive, attacking fearlessly all powers whether
ecclesiastical or civil, to bring everything under the authority of the word of
God” (ZW 3:23-4; ZW 4:394, 397).
Such was the calling and authority not only
of the Old Testament prophets but also of their Early Modern counterparts. That
they believe themselves to possess such a calling and authority (i.e.
that they themselves are prophets) is apparent in many of their writings, such
as Zwingli’s Von dem Predigtamt (and, arguably, in Der Hirt too)
and throughout Bibliander’s Oratio . . .ad enarrationem Esaiae
prophetarum principis. The same can be said for Bullinger’s De officio
prophetico. Likewise, Bullinger declares, when speaking of Zwingli, that he
is a “prophet” and that “God raised up this man to restore the glory of his
church” (Bullinger, De Prophetae officio, 33r). Bullinger
also identified a “company of prophets” in one of his sermons on Revelation
(preached in the early 1530s and published in 1537), listing “Mirandola,
Reuchlin, Erasmus, Luther, Zwingli, Oecolampadius, and Melanchthon” (Heinrich
Bullinger, In Apocalypsim conciones centum [Basel: Johannes Oporin
1557], 148). Additionally, one finds Philip Melanchthon identifying Martin
Luther as a prophet, discussing those prophets mentioned by Paul in 1
Corinthians who are singularly gifted for the renewal of doctrine, “as
Augustine was in his age and Luther is in ours” (See Melanchthon’s thoughts on
Luther in Commentarii in epist. Ad Corinthios 12:28 in CR 15:1133-4).
Ulrich Zwingli identifies Martin Luther as Elijah, one of the two
witnesses—Elijah and Enoch—promised in Revelation 11:3 (Bibliandr, Oratio
Esaiae 2r-v). Likewise, the exchange of letters between Zwingli
and Oecolampadius makes it clear that the two conceive of one another as
prophets (D. D. Ionnis Oecolampadii et Huldrichii Zwinglii Epistolarum libri
quatuor [Basel: R. Winter, 1536]). This collection of men is, they believe,
raised up by God to interpret God’s Word with divine authority and enforce its
truth upon a church which had gone astray into idolatry. (Ibid., 62-64)
Appendix: Calvin’s Commentary on Jeremiah 1:9-10
9. Here Jeremiah speaks again of his calling, that his doctrine might not be
despised, as though it proceeded from a private individual. He, therefore,
testifies again, that he came not of himself, but was sent from above, and was
invested with the authority of a prophet. For this purpose he says, that God’s
words were put in his mouth.
This passage ought to be
carefully observed; for Jeremiah briefly describes how a true call may be
ascertained, when any one undertakes the office of a teacher in the Church: it is
ascertained even by this when he brings nothing of his own, according to what
Peter says in his first canonical epistle,
"Let him who speaks, speak
as the oracles of God," (1Pe 4:11)
that is, let him not speak
doubtingly, as though he introduced his own glosses; but let him boldly, and
without hesitation, speak in the name of God. So also Jeremiah in this place,
in order that he might demand to be heard, plainly declares that the words of
God were put in his mouth. Let us, then, know, that whatever proceeds from the
wit of man, ought to be disregarded; for God wills this honor to be conceded to
him alone, as it was stated yesterday, to be heard in his own Church. It hence
follows, that none ought to be acknowledged as God’s servants, that no prophets
or teachers ought to be counted true and faithful, except those through whom
God speaks, who invent nothing themselves, who teach not according to their own
fancies, but faithfully deliver what God has committed to them.
A visible symbol was added, that
there might be a stronger confirmation: but there is no reason to make this a
general rule, as though it were necessary that the tongues of all teachers
should be touched by the hand of God. There are here two things—the thing
itself, and the external sign. As to the thing itself, a rule is prescribed to
all God’s servants, that they bring not their own inventions, but simply
deliver, as from hand to hand, what they have received from God. But it was a
special thing as to Jeremiah, that God, by stretching out his hand, touched
his mouth; it was, that he might openly shew that his mouth was
consecrated to himself. It is therefore sufficient as to the ministers of the
word, that their tongues be consecrated to God, so that they may not mix any of
their own fictions with his pure doctrine. But it was God’s will, as to
Jeremiah, to add also the visible signs of the thing itself, by extending his
hand and touching his mouth.
10. God having now shewn that Jeremiah’s mouth was consecrated to himself, and
separated from common and profane use, proceeds to invest him with power: See,
he says, I have set thee this day over nations and over kingdoms.
By these words God shews how reverently he would have his word received, even
when conveyed by frail mortals. There is no one who pretends not, that he
desires to obey God, but yet hardly one in a hundred really receives his word.
For as soon as he speaks, almost all raise a clamor; or if they dare not
furiously, and in a hostile manner, oppose it, we yet see how some evade it,
and others secretly oppose it. The authority, then, which God ascribes to his
own word, ought to be noticed by us: Behold, I have set thee over
nations and kingdoms.
Farther, by saying, See, I
have set thee, he encourages the Prophet to be magnanimous in spirit. He
was to remember his calling, and not timidly or servilely to flatter men, or to
shew indulgence to their lusts and passions: See, he says. We may hence
perceive, that teachers cannot firmly execute their office except they have the
majesty of God before their eyes, so that in comparison with him they may
disregard whatever splendor, pomp, or power there may be in men. Experience
indeed teaches us, that the sight of men, whatever dignity they may possess, be
it the least, brings fear with it. Why are prophets and teachers sent? That
they may reduce the world to order: they are not to spare their hearers, but
freely reprove them whenever there may be need; they are also to use
threatenings when they find men perverse. But when there is any dignity
connected with men, the teacher dares not to offend; he is afraid of those who
are invested with power, or who possess wealth, or a high character for
prudence, or who are endued with great honors. In such cases there is no
remedy, except teachers set God before their eyes, and regard him to be himself
the speaker. They may thus with courageous and elevated minds look down on
whatever height and pre—eminence there may be among mortals. This, then, is the
object of what God says here, See, I have set thee over nations and kingdoms;
for he shews that there is so much authority in his word, that whatever is high
and exalted on earth is made subject to it; even kings are not excepted.
But what God has joined together
let no man separate. (Mt 19:6; Mr 10:9) God
indeed extols here his Prophets above the whole world, and even above kings;
but he has previously said, Behold, I have put my words, in thy mouth;
so that whosoever claims such a power, must necessarily bring forth the word of
God, and really prove that he is a prophet, and that he introduces no fictions
of his own. And hence we see how fatuitous is the boasting of the Pope, and of
his filthy clergy, when they wickedly dare to appropriate to themselves what is
here said. "We are, "they say, "above both kings
and nations." By what right? "God hath thus spoken by the Prophet
Jeremiah." But these two things are to be joined together—I have put my
words in thy mouth, and, I have set thee over nations and
kingdoms. Now let the Pope shew that he is furnished with the word of God,
that he claims for himself nothing that is his own, of apart from God; in a
word, that he introduces nothing of his own devices, and we shall willingly
allow that he is pre—eminent above the whole world. For God is not to be
separated from his word: as his majesty shines eminently above the whole world,
yea, and above all the angels of heaven; so there is the same dignity belonging
to his word. But as these swine and dogs are empty of all true doctrine and
piety, what effrontery it is, yea, what stupidity, to boast that they have
authority over kings and nations! We, in short, see from the context, that men
are not here so much extolled, though they be true ministers of celestial
truth, as the truth itself; for God ascribes here the highest authority to his
own word, though its ministers were men of no repute, poor and despised, and
having nothing splendid connected with them. The purpose for which this was
said I have already explained; it was, that true prophets and teachers may take
courage, and thus boldly set themselves against kings and nations, when armed
with the power of celestial truth.
He then adds, To root up, to
destroy, to pull down, to lay waste. God seems here to have
designedly rendered odious his own word and the ministry of the Prophet; for
the word of God in the mouth of Jeremiah could not have been acceptable to the
Jews, except they perceived that it was for their safety and welfare: but God
speaks here of ruin and destruction, of cutting down and desolation. But he
subjoins, to build and to plant. God then ascribes two effects to his
word, that on the one hand it destroys, pulls down, lays waste, cuts off;
and that on the other it plants and builds.
But it may, however, be rightly
asked, why does God at first speak of ruin and extermination? The order would
have seemed better had he said first, I set thee to build and to plant,
according to what is said by Paul, who declares that vengeance was prepared by
him and the other teachers against all despisers, and against all the height of
the world, when your obedience, he says, shall be completed. (2Co
10:5-6). Paul then intimates that the doctrine of the gospel is properly,
and in the first place, designed for this end—to call men to the service of
God. But Jeremiah here puts rhin and destruction before building and planting.
It then seems, as I have said, that he acts inconsistently. But we must ever
bear in mind what the state of the people was: for impiety, perverseness, and
hardened iniquity had for so long a time prevailed, that it was necessary to
begin with ruin and eradication; for Jeremiah could not have planted or have
built the temple of God, except he had first destroyed, pulled down, laid
waste, and cut off. How so? Because the Devil had erected there his palace; for
as true religion had been for many years despised, the Devil was there placed,
as it were, on his high throne, and reigned uncontrolled at Jerusalem, and
through the whole land of Judea. How, then, could he have built there a temple
for God, in which he might be purely worshipped, except ruin and destruction
had preceded? for the Devil had corrupted the whole land. We indeed know that
all kinds of wickedness then prevailed everywhere, as though the land had been
filled with thorns and briers. Jeremiah then could not have planted or sown his
heavenly doctrine until the land had been cleansed from so many vices and
pollutions. This is no doubt the reason why in the first place he speaks of
cutting off and ruin, of exterminating and eradicating, and afterwards adds
planting and building.
The heap of words employed shews
how deep impiety and the contempt of God had fixed their roots. God might have
said only, I have set thee to pull down and to destroy; he might have been
content with two words, as in the latter instance —to plant and to build. But
as the Jews had been obstinate in their wickedness, as their insolence had been
so great, they could not be corrected immediately, nor in one day, nor by a
slight effort. Hence God accumulated words, and thus encouraged his Prophet to
proceed with unwearied zeal in the work of clearing away the filth which had
polluted the whole land. We now then understand what is here said, and the
purpose of using so many words.
But he speaks again of kingdoms
and nations; for though Jeremiah was given as a Prophet especially to his own
nation, yet he was also a Prophet to heathen nations, as they say, by accident,
according to what we shall hereafter see: and it seems that, God designedly
mentioned nations and kingdoms, in order to humble the pride of that people who
thought themselves exempt from all reproof. Hence he says, that he gave
authority to his servant, not only over Judea, but also over the whole world;
as though he had said, "Ye are but a small portion of mankind; raise not
then your horns against my servant, as ye shall do this without effect; for he
shall exercise power not only over Judea, but also over all nations, and even
over kings, as the doctrine which I have deposited with him is of such force
and power that it will stand eminent above all mortals, much more above one
single nation."
We at the same time see that
though the treachery of men constrains God to use severity, yet he never
forgets his own nature, and kindly invites to repentance those who are not
wholly past remedy, and offers to them the hope of pardon and of salvation; and
this is what celestial truth ever includes. For though it be the odour of death
unto death to those who perish, it is yet the odor of life unto life to the
elect of God. It indeed often happens that the greater part turn the doctrine
of salvation to their ruin; yet God never suffers all to perish. He therefore
makes the truth the incorruptible seed of life to his elect, and builds them up
as his temples. This is what we must bear in mind. And so there is no reason
why the truth of God should be disliked by us, though it be the occasion of
perdition to many; for it always brings salvation to the elect: it so plants
them, that they strike roots into the hope of a blessed immortality, and then
it builds them for holy temples unto God.