Commentary on Jeremiah and Lamentations Volume 2 John Calvin (continued)
JEREMIAH AND LAMENTATIONS
the curses of the Law. He then shews that there would be more understanding and wisdom in the Gentiles, for on seeing Jerusalem overthrown and wholly demolished, they would know that this had not happened by chance, but was an evidence of vengeance from heaven. We thus see that he upbraided the Jews with their own stupidity, as they did not consider the judgment of God; but he ascribed to the nations wisdom and the spirit of inquiry; for they would ask, ``Why has Jehovah done thus to this city?''
nations,'' he says, ``will understand what ye do not comprehend, even that this city will exhibit an example of dreadful vengeance, and this will be the subject of their inquiry; but while God now of his own free will foretell this to you, ye close your ears; surely there would be no need of much inquiry in a matter so clear, were you not deaf and blind, and indeed obstinate, for God of his own accord warns you beforehand. What, then, can this be, that God forewarns you and ye refuse to hear him, except that the devil bewitches you?''
And he says, this great city; for its ruin was more remarkable on account of its greatness. When a small town is destroyed, hardly any account is made of the event; but when a city falls, which was everywhere celebrated for its largeness, and also for the extraordinary benefits conferred on it by God, it excites the wonder of all, as though it had fallen from the clouds.
He afterwards adds, that there would be not only a spirit of inquiry among the nations, but that every one would become spontaneously a judge of the whole people: they shall answer, he says, because they have forsaken the covenant of Jehovah their God Now, when Jeremiah declares that all the nations would become the judges of the people, he no doubt intended to condemn the false confidence in which they proudly indulged. At the same time, he says, ``they have forsaken the covenant of Jehovah their God,'' in order that he might take away the plea of ignorance. For they had not only deprived the eternal God of his own right and authority, but they had become doubly wicked, because God had made himself familiarly known to them.
As, then, true religion had been fully revealed to them in the Law, hence their perverseness and wicked and base ingratitude appeared, for they had rejected God thus made known to them, and they bowed down before foreign gods and served them. I only touch here on these points, for they have been elsewhere explained. It follows, Jeremiah 22:10
10. Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country.
10. Ne fleatis (vel, ne lugeatis) super mortuum, et ne condoleatis ei; flete flendo super eum qui migrat, qui non revertetur amplius, et videbit (hoc est, ut videt) terram nativitatis suae.
They explain this verse of Jehoiakim and Jeconiah, but I consider it rather a general declaration, for the Prophet wished briefly to shew how miserable would be the condition of the people, as it would be better and more desirable at once to die than to protract life in continual languor. Of the kings he wilt afterwards speak, but reason compels us to extend these words to the whole people.