{}חתת significat conteri et frangi, sed magis refertur ad animum metaphorice, ne
JEREMIAH AND LAMENTATIONS
And he explains himself more fully, and says, Into the hand of the king of Babylon, and into the hand of his servants, so that not only Nebuchadnezzar was to be victorious over Egypt, but also his servants, which was still more degrading.
A promise is at length added, not to shew favor to that heathen nation, but that
God might shew that he would be so far merciful towards the Egyptians as not wholly to destroy them. It shall be inhabited, he says, as in ancient days. Ezekiel says that the kingdom would be small and humble or abject. (Ezekiel 29:14, 15.) But our
Prophet seems to promise to Egypt the same prosperity as it had before its overthrow.
We have already said that restoration was promised to the Egyptians, not because
God was pacified towards them, but because his purpose was that his mercy should be made evident in the judgments he executed even on foreign nations; and further, it served to confirm prophecy, when to Egypt, after having been destroyed, was granted that restoration of which Jeremiah had prophesied. The truth, then, of what the Prophet had said became more evident through the two changes, than if he had only said, *``God* shall destroy Egypt.'' We now, then, perceive why the Prophet spoke of the future condition of Egypt. It follows, ---
Jeremiah 46:27
27. But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar off, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make him afraid.
27. Et tu ne timeas, serve mi Jacob, et ne expavescas (vel, frangaris animo,
conteri et frangi, sed magis refertur ad animum metaphorice, ne ergo frangaris animo,) Israel; quia ecce ego servo te a longinquo, et semen tuum e terra captivitatis ipsorum; et revertetur Jacob et quiescet et securus erit, et nemo exterrebit (nemo qui exterreat, ad verbum.)
The Prophet now directs his discourse to the Israelites; for we have already said that he was not appointed a teacher to heathen nations. Whatever, then, he spoke of heathen nations had a reference to the benefit of his people; and for this purpose, as we have said, the Prophets extended their prophecies respecting God's judgments to all nations; for otherwise the Israelites would have been disheartened, as though their condition was worse than that of others: ``What can this mean? God has chosen us as his peculiar people; in the meantime we alone are miserable: God pours forth on us his whole rigor, and yet he spares the unbelieving. It would have been better for us to have been rejected wholly by him, for the covenant which he has made with us only renders us more miserable than others.'' Thus the miserable
Israelites might have rushed headlong into despair, had nothing been done in time to relieve them. And then the Prophets, or rather the Spirit of God who spoke by them, regarded another thing; for if nothing had been predicted they would have passed by, with closed eyes, those judgments which God executed on all their neighbors, for all that Isaiah, Jeremiah, and Ezekiel had predicted was fulfilled. Had they been silent respecting the ruin of Egypt, of the Philistines and the Moabites, the people, owing to their torpor, would not have considered God's judgments, but would have thought them to have all happened by chance. The Prophets then represented as in a mirror the power of God, that the Israelites might know that it extended to the
JOHN CALVIN
whole world and to every nation.
This is the reason why Jeremiah now turns his discourse to the chosen people, and says, Fear not, my servant Jacob He still speaks in God's name. Now God calls
Jacob his servant, not on the ground of obedience, but because he had chosen him.
Then by this word God sets forth the favor of adoption, and not the obedience of the people, for we know how refractory and disobedient they were; we know that they were continually shaking off the yoke, that they insulted as it were God himself; very far were they from quietly submitting to his authority as it became servants. Here, then, the obedience of the Israelites is not commended, but that election is set forth by which God had set them apart from other nations. How then was Jacob God's servant? not because he deserved that honor by his own merits, but because God had been pleased gratuitously to choose him for himself. So also David says,
am thy servant, the son of thy handmaid,''
(Psalm 116:16)
He means that he was as it were a hereditary servant, who had been already dedicated to God before he was conceived in his mother's womb. But as this mode of speaking often occurs, I pass it by with only a few words.
Fear not, O Jacob, he says, and be not broken in mind, O Israel There are indeed two names used, but God thus addresses his people often; and why? because I wall save thee We now then see why God called Jacob his servant, even because the salvation of the elect people depended on this peculiar privilege, that God had chosen them for himself; I will save thee, he says, from far The ten tribes, as it is well known, had already been driven far, and a part of Judah had been led into exile. Distance took away the hope of a return. Hence God here declares that a long distance would be no hindrance to him to restore his people when it seemed good to him; Behold, I will save thee He then obviates this objection; ``What! why then does God thus suffer us to be driven to foreign lands? why have we not staid in our own land?'' God, he says, will not be less able to save thee in the remotest places, than if thou hadst remained in thy native country, and in thine own habitation. And he adds, and thy seed, from the land of their captivity
We hence learn, that though the Prophet spoke of the temporal restoration of the people, he yet had a regard to higher and greater things, even that the captives should recumb on God's mercy, and believe that he would be propitious to them even when dead. This passage then shews that the hope of God's children is not confined to this life, but extends farther, in order that they may know that God will be propitious to them after death, and that they may sustain themselves with the assurance of his favor, for otherwise this promise that God would restore their children after their death would have been absurd. ``But why is he implacable to us?
why does he not restore us sooner?'' The Jews might have raised this objection; but the Prophet reminds them, that though they were not to be restored immediately to their country, yet the covenant of God would remain valid, and its stability would appear after seventy years.
We now perceive why the Prophet said, Jacob shall return and rest, and shall be secure I wonder that some have rendered the last words, ``and shall be happy,''