Commentary on Jeremiah Volume 1 John Calvin (continued)
COMMENTARY ON JEREMIAH
in another. 402
It must further be noticed that the Prophet, in this prayer, did not so much consult his own advantage as the good of the people, --- that they might at length dread the dreadful judgment which was at hand. We have already stated how supine a security prevailed throughout Judea; and they also hoped, that if any calamity happened it would be for a short time, so that, having endured it, they might again live in pleasure and quietness. Hence the Prophet speaks of the protraction of God's wrath, in order that they might know, as I have already said, that the fire which had been kindled could not be extinguished until they all perished.
PRAYER
Grant, Almighty God, that as we cease not by our sins daily to provoke thy wrath against us, and are also ungrateful to thee and disobedient to thy heavenly doctrine, --- O grant that we may at length know what we have hitherto deserved, and become so displeased with our vices, that being really and from the heart turned to thee, we may above all things seek to be reconciled to thee and received into favor, so that thou mayest rule us by thy Holy Spirit, and confirm us in true obedience and godliness, until we shall at length enjoy that eternal felicity which has been prepared for us in heaven by Christ our Lord. --- Amen.
Lecture Sixty-First
Jeremiah 15:16
16. Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.
16. Inventi sunt sermones tui, et comedi eos, et fuit sermo tuus mihi in gaudium et laetitiam cordis mei; quia invocatum est nomen tuum super me, Jehova Deus exereituum.
The Prophet had said in the last verse that he was loaded with reproach on God's account; for in his intercourse with his own people he did not incur their hatred for any private affair, but for his faithfulness in the discharge of his duty: hence arose their reproaches and slanders. He now confirms the same thing in other words, and at the same time explains what might have appeared obscure on account of the brief statement which he had made. This verse, then, is explanatory; for the 402The versions favor another view. The Septuagint omit the verb, and connect "longsuffering" with the previous clause, "Defend me from me persecutors, not in thy long-suffering;" that is, without delay, as the Targum literally expresses it. The Vulgate is, "Do not in thy patience take me;" the Syriac, "Do not according to thy long-suffering bring me out;" the Arabic, "Without delay;" it omits the verb, and connects the words with the former sentence like the Septuagint. The words may be thus literally rendered, — Not in (or, according to) thy longsuffering receive me; that is, under they care and protection: he deprecated delay. This is the purport of all the versions, and also of the Targum. Venema divides the clause, — Let there be no lengthening of thy wrath; receive me; Know that for thee I have borne reproach. Blayney's version is hardly intelligible, — Within the length of thine anger comprehend me not. The meaning of which he says is, "Lengthen not thy resentment as to comprehend me within its limits." Probably the rendering of Cocceius is the best, — Do not through thy long-suffering take me away; that is, "Do not bear long with my persecutors, and thus allow them to destroy me." The verb here used seems simply to take; but it signifies sometimes to take away, and sometimes to take into favor, to take under protection. The most intelligent rendering seems to be as follows: — 15. Thou knowest, Jehova; Remember me, and visit me, And take vengeance for me on my persecutors; Through thy long-suffering towards them take me not away; Know that I have for thee borne reproach. "Take me not away" means "Suffer me not to be taken away." He feared for his life if the vengeance he denounced on the people was not soon executed. See Jeremiah 15:18. — Ed.