Commentary on Jeremiah Volume 1 John Calvin (continued)
COMMENTARY ON JEREMIAH
engaged them.
Now when the Prophet says that they all cursed him, it was a sad instance of impiety; for he speaks not of heathens but of the seed of Abraham. There was no Church then in the world but at Jerusalem, and yet the Prophet was regarded there as contentious and a man of strife. It ought not then to appear strange to us, that not only professed enemies of Christ load us with reproaches, but that they also curse us who deem themselves to be members of the ChurJeremiah It now follows ---
Jeremiah 15:11
11. The LORD said, Verily it shall be well with thy remnant; verily I will cause the enemy to entreat thee well in the time of evil and in the time of affliction.
11. Et dixit Jehova, si non reliquiae tuae in bonum, si non occurrere fecero tibi in tempore mali, et in tempore afflictionis (vel, angustim) hostem.
God at the beginning of this verse no doubt intimates that he would be propitious to his servant, and grant him what he asked. We then conclude that the Prophet's prayer was heard; and hence also becomes manifest what I have stated, that the Prophet was not so led away by the force of grief, but that he chiefly regarded the benefit of the people. God then was so propitious to his request, that he said that it would be well with his remnant, that what remained would be blessed.
Interpreters differ as to the second clause: some apply what is said to the people, I will make the enemy to meet thee in the time of evil, and in the time of trouble: and so they take this view, that God at the beginning of the verse answers the Prophet, and intimates that his request was accepted, so that there would be a better and happier end than what then appeared; and they think that God then turns his discourse to the people, ``With regard to you, I will make the enemy to meet you in the day of affliction.'' But this explanation seems forced. I prefer to regard the whole verse as addressed to the Prophet. God promises first that his remnant would be prosperous; and by remnant he means the remaining time or the end of life, as though he had said, ``I will at length have pity on thee, so that the things which cause thee the greatest grief shall turn into joy: thine end then shall be more prosperous than thou thinkest.'' Then the words which follow confirm the previous sentence: for the Prophet might have objected and said, ``Then either the people shall be delivered from all trouble, or I shall not escape a part of the calamity.'' To this God replies and says, ``Thou and others nmst suffer many things, but I will make the enemy to meet thee, that is, I will make the enemy to be propitious to thee, and even of his own accord to anticipate thee.
Interpreters differ still farther respecting the verb {}הפגעתיepegoti; some regard it in a transitive sense, ``To meet thee will I make the enemy;'' others render the sentence thus, ``I will meet the enemy for thee,'' or, ``I will cause the enemy to ask for thee.'' The verb, {}פגעpego, means sometimes to meet, either in a good or bad sense; as when one goes as an enemy against another, he is said to meet him; or, when one offers help and shews kindness to another, he is said to meet him. But the word has another meaning, and signifies sometimes to ask, and so some take it here, ``I will cause the enemy to ask for thee.'' But this is far --- fetched: God did not send messengers to pacify the Babylonians towards his servant Jeremiah. I prefer