Certe (vel, utique) haec plaga mea, et feram eam. (continued)
JOHN CALVIN
his wrath, --- that they ought to have acknowledged that it was their own stroke, and that it was therefore to be borne: for it is the best preparation for repentance when the sinner acknowledges that he is justly smitten, and when he willingly receives the yoke. When, therefore, any one proceeds thus far, his conversion is half effected.
The Prophet then teaches us here that the only remedy which remained for the Jews was to be fully convinced that they deserved the punishment which they endured, and then patiently to submit to God's judgment, according to what a dutiful son does who suffers himself to be chastised when he offends. The word is used in another sense in Psalm 77:10, ``To die is my lot.''
The Prophet has {,}חליcheli, here; but there it is {}חלותיcheluti. That passage is indeed variously explained; but it seenis to be an expression of despair, when it is said, ``To die is my lot;'' that is, it is all over with me. But the Prophet here shews that it was the beginning of repentance, when the Jews confessed that they deserved their stroke; for no doubt there is here a comparison made between sin and its punishment, as though the Prophet had said, ``We have thus deserved, and God allots to us the reward due to our sins.'' It is one thing, --- to give glory to God, by confessing that he inflicts due punishment; but it is not sufficient unless patience be added, --- I will bear it; that is, I will submit to God. For there are many who, when convinced of their sins, do yet complain against their judge, and also raise a clamor. Hence the Prophet joins together these two things, --- the confession of sin and patience; so that they who experience the severity of God quietly submit to him as long as He exercises towards them the office of a judge. 275 He afterwards adds
Jeremiah 10:20
20. My tabernacle is spoiled, and all my cords are broken: my children are gone forth of me, and they are not: there is none to stretch forth my tent any more, and to set up my curtains.
20. Tabernaculum meum vastatum est (vel, dirutum) et omnes funes mei rupti sunt; filii mei egressi sunt a me (particula {}ניtantundem valet ac {),}ממניet nulli sunt (hoc est, nulli restant amplius:) nemo qui extendat amplius tabernaculum meum, et erigat (vel, disponat) cortinas meas.
This metaphor may have been taken from shepherds, and it seems suitable here; yet the prophets often compare the Church to a tent. Though indeed it is said elsewhere that the Church is built on the holy mountains, (Psalm 87:1) and great firmness is ascribed to it, yet, as to its external condition, it may justly be said to be like a tent, for there is no fixed residence for God's children on earth, for they are often
275Our translation, as to this verse, is nearly the Syriac. The Septuagint and Arabic have wandered much from the original; and so have the Vulgate and the Targum in some degree. The most literal is the version of Calvin. The terms here used, bruising, smiting, are commonly employed to designate great trouble and affliction, or distress; and this distress he describes in the verse that follows; and in the twenty-first verse the cause of it is set forth. And the distress corresponds with what he says in the eighteenth verse, where he says that the inhabitants would be driven from the land into fortresses, so that he would have none to set up his tent. All these verses seem connected. The literal rendering of this verse is as follows, — 19. Woe is to me, because of my bruising, (distress;) Grievous is my stroke; I have said, — Surely, this is grief! but I must bear it. Then he proceeds to state his distress: he had none even to assist him to pitch his tent, the people having all been driven to fortified cities. — Ed.