Commentary on Jeremiah and Lamentations Volume 2 John Calvin (continued)
JEREMIAH AND LAMENTATIONS
enemies from the walls without a conflict. Then God shows that the Jews would have to contend with want, pestilence, and the sword, until they were overcome, and the city taken by the Chaldeans.
It is afterwards added, into the hands of their enemies, into the hand of those who seek their life This repetition is not superfluous, for God intimates what is more fully and clearly expressed by Isaiah, — that the Chaldeans would not be satisfied with plunder, that they would make no account of silver and gold, for they would burn with rage, and their object would be to shed blood. (Isaiah 13:17.) So the meaning is here, when he mentions those who would seek their life; for they would be led by deadly hatred, so that their anger and cruelty would not be appeased until they destroyed them. Thus he shows that it would be a bloody victory, for the Jews would not only be led captives, because their conquerors would not think it worth their while to drag them away as worthless slaves, but their object would be wholly to destroy them.
Hence he says, He will smite them There is a change of number, and the reference is made to the king, and yet the whole army is included, he will smite them with the mouth of the sword, he will not spare, he will not forgive, (the words are synonymous,) and will shew no mercy 23 God thus transferred his own inexorable wrath to the Chaldeans, who were his ministers, as though he had said, "Your enemies will be implacable, they will not be turned to mercy; for I have so commanded, and I will rouse them to execute my judgment." Nor can this be deemed strange, because God had resolved in his implacable wrath to reduce the people to nothing. For we know how great was their perverseness in their sins.
Since then they had so often rejected the mercy of God, they had in a manner closed up the door of pardon. Hence it was that God resolved that the Chaldeans should thus rage against them without any feeling of humanity. It afterwards follows, —
Jeremiah 21:8-9 8. And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death.
8. Et ad populum hunc dices, sic dicit Jehova, Ecce ego propono coram vobis (coram faciebus vestris) viam vitae (vitarum, ad verbum) et viam mortis:
9. He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.
9. Qui habitabit in urbe hac morietur gladio et fame et peste; qui autem egressus fuerit et habitaverit (vertunt quidam, qui ceciderit; sed dicemus de
23The Versions and the Targum all differ as to these three verbs, and their distinct meaning is not given by any of them. The first is to spare, the second is to relent, and the third is to feel compassion or pity. The last act, sparing, is mentioned first, then the previous one relenting, and in the third place, what occasions relenting, pity, or compassion. The same verbs occur together in chapter 13:14, but in a different order, relent, spare, pity. — Ed.