Commentary on Jeremiah and Lamentations - …m.biblestudyguide.org/ebooks/comment/calcom20.pdfCommentary on Jeremiah and Lamentations - Volume 4 by John Calvin This document has been

Commentary on Jeremiah and Lamentations- Volume 4

by

John Calvin

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About Commentary on Jeremiah and Lamentations - Volume 4 by John Calvin

Commentary on Jeremiah and Lamentations - Volume 4Title:http://www.ccel.org/ccel/calvin/calcom20.htmlURL:Calvin, John (1509-1564)Author(s):(Alternative)(Translator)Grand Rapids, MI: Christian Classics Ethereal LibraryPublisher:Public DomainRights:1999-11-24Date Created:1.0 initial scanning created much American spelling. sg initial XMLinsertion, footnote reconciliation. 1.01 fj Thml/XML inserted for OLB

Editorial Comments:

verse commentary, Foreign Language XML inserted into footnotesection. English Scripture Table text verified against the AuthorizedVersionAges (Transcriber)Contributor(s):sg, fj (Markup)BS491LC Call no:

The BibleLC Subjects:Works about the Bible

http://www.ccel.org/ccel/calvin/calcom20.htmlhttp://www.ccel.org/ccel/calvin/authInfo.html

Table of Contents

p. iiAbout This Book. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 1Commentary on Jeremiah 30-47. . . . . . . . . . . . . . . . . . . . . . . . . . .p. 2Chapter 30. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 2Jeremiah 30:1-3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 3Jeremiah 30:4-6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 5Jeremiah 30:7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 6Prayer Lecture 113. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 6Lecture one hundred and fourteenth. . . . . . . . . . . . . . . . . . . . . . . .p. 6Jeremiah 30:8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 7Jeremiah 30:9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 9Jeremiah 30:10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 12Jeremiah 30:11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 14Prayer Lecture 114. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 15Lecture one hundred and fifteenth. . . . . . . . . . . . . . . . . . . . . . . . .p. 15Jeremiah 30:12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 16Jeremiah 30:13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 17Jeremiah 30:14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 18Jeremiah 30:15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 19Jeremiah 30:16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 21Jeremiah 30:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 21Jeremiah 30:18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 23Prayer Lecture 115. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 23Lecture one hundred and sixteenth. . . . . . . . . . . . . . . . . . . . . . . . .p. 23Jeremiah 30:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 25Jeremiah 30:20. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 26Jeremiah 30:21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 30Jeremiah 30:22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 31Prayer Lecture 116. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 31Lecture one hundred and seventeenth. . . . . . . . . . . . . . . . . . . . . . .p. 31Jeremiah 30:23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 32Jeremiah 30:24. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 34Chapter 31. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 34Jeremiah 31:1-2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 35Jeremiah 31:3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 38Jeremiah 31:4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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John CalvinCommentary on Jeremiah and Lamentations - Volume 4

p. 38Jeremiah 31:5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 39Prayer Lecture 117. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 39Lecture one hundred and eighteenth. . . . . . . . . . . . . . . . . . . . . . . .p. 40Jeremiah 31:6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 41Jeremiah 31:7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 44Jeremiah 31:8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 45Jeremiah 31:9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 47Prayer Lecture 118. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 48Lecture one hundred and nineteenth. . . . . . . . . . . . . . . . . . . . . . . .p. 49Jeremiah 31:10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 50Jeremiah 31:11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 51Jeremiah 31:12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 54Jeremiah 31:13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 55Prayer Lecture 119. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 55Lecture one hundred and twentieth. . . . . . . . . . . . . . . . . . . . . . . . .p. 55Jeremiah 31:14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 56Jeremiah 31:15-16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 60Jeremiah 31:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 61Jeremiah 31:18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 63Prayer Lecture 120. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 63Lecture one hundred and twenty first. . . . . . . . . . . . . . . . . . . . . . . .p. 64Jeremiah 31:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 67Jeremiah 31:20. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 69Jeremiah 31:21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 71Prayer Lecture 121. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 71Lecture one hundred and twenty second. . . . . . . . . . . . . . . . . . . . .p. 71Jeremiah 31:22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 73Jeremiah 31:23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 74Jeremiah 31:24. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 75Jeremiah 31:25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 76Jeremiah 31:26. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 77Jeremiah 31:27. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 77Jeremiah 31:28. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 79Jeremiah 31:29-30. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 79Prayer Lecture 122. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 80Lecture one hundred and twenty third. . . . . . . . . . . . . . . . . . . . . . .p. 80Jeremiah 31:31-32. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 83Jeremiah 31:33. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 85Jeremiah 31:34. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 86Prayer Lecture 123. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 86Lecture one hundred and twenty fourth. . . . . . . . . . . . . . . . . . . . . .p. 90Jeremiah 31:35-36. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 92Prayer Lecture 124. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 92Lecture one hundred and twenty fifth. . . . . . . . . . . . . . . . . . . . . . . .p. 92Jeremiah 31:37. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 94Jeremiah 31:38-40. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 98Chapter 32. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 98Jeremiah 32:1-3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 100Prayer Lecture 125. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 100Lecture one hundred and twenty sixth. . . . . . . . . . . . . . . . . . . . . . .p. 101Jeremiah 32:4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 101Jeremiah 32:5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 102Jeremiah 32:6-15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 107Prayer Lecture 126. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 107Lecture one hundred and twenty seventh. . . . . . . . . . . . . . . . . . . . .p. 107Jeremiah 32:16-18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 112Jeremiah 32:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 113Jeremiah 32:20. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 114Prayer Lecture 127. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 114Lecture one hundred and twenty eighth. . . . . . . . . . . . . . . . . . . . . .p. 114Jeremiah 32:21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 115Jeremiah 32:22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 116Jeremiah 32:23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 117Jeremiah 32:24-25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 119Jeremiah 32:26-27. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 120Jeremiah 32:28-29. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 121Prayer Lecture 128. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 121Lecture one hundred and twenty ninth. . . . . . . . . . . . . . . . . . . . . . .p. 122Jeremiah 32:30. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 123Jeremiah 32:31. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 124Jeremiah 32:32. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 126Jeremiah 32:33. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 127Jeremiah 32:34. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 128Prayer Lecture 129. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 128Lecture one hundred and thirtieth. . . . . . . . . . . . . . . . . . . . . . . . . .p. 128Jeremiah 32:35. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 131Jeremiah 32:36-37. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 134Jeremiah 32:38. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 135Jeremiah 32:39. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 135Prayer Lecture 130. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 136Lecture one hundred and thirty first. . . . . . . . . . . . . . . . . . . . . . . . .p. 138Jeremiah 32:40. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 141Jeremiah 32:41. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 142Prayer Lecture 131. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 143Lecture one hundred and thirty second. . . . . . . . . . . . . . . . . . . . . .p. 143Jeremiah 32:42. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 144Jeremiah 32:43-44. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 146Chapter 33. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 146Jeremiah 33:1-6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 150Prayer Lecture 132. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 150Lecture one hundred and thirty third. . . . . . . . . . . . . . . . . . . . . . . .p. 151Jeremiah 33:7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 152Jeremiah 33:8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 153Jeremiah 33:9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 155Jeremiah 33:10-11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 157Prayer Lecture 133. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 157Lecture one hundred and thirty fourth. . . . . . . . . . . . . . . . . . . . . . .p. 158Jeremiah 33:12-13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 159Jeremiah 33:14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 160Jeremiah 33:15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 163Jeremiah 33:16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 165Prayer Lecture 134. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 165Lecture one hundred and thirty fifth. . . . . . . . . . . . . . . . . . . . . . . . .p. 165Jeremiah 33:17-18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 167Jeremiah 33:19-21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 169Jeremiah 33:22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 170Jeremiah 33:23-24. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 171Jeremiah 33:25-26. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 172Prayer Lecture 135. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 173Chapter 34. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 173Lecture one hundred and thirty sixth. . . . . . . . . . . . . . . . . . . . . . . .p. 173Jeremiah 34:1-2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 175Jeremiah 34:3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 176Jeremiah 34:4-5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 179Prayer Lecture 136. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 179Lecture one hundred and thirty seventh. . . . . . . . . . . . . . . . . . . . . .p. 179Jeremiah 34:6-7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 180Jeremiah 34:8-17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 186Prayer Lecture 137. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 187Lecture one hundred and thirty eighth. . . . . . . . . . . . . . . . . . . . . . .

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p. 187Jeremiah 34:16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 188Jeremiah 34:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 190Jeremiah 34:18-19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 192Jeremiah 34:20. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 193Jeremiah 34:21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 194Jeremiah 34:22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 194Prayer Lecture 138. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 195Lecture one hundred and thirty ninth. . . . . . . . . . . . . . . . . . . . . . . .p. 196Chapter 35. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 196Jeremiah 35:1-7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 201Prayer Lecture 139. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 201Lecture one hundred and fortieth. . . . . . . . . . . . . . . . . . . . . . . . . .p. 202Jeremiah 35:8-10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 203Jeremiah 35:11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 204Jeremiah 35:12-15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 207Jeremiah 35:16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 207Prayer Lecture 140. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 208Lecture one hundred and forty first. . . . . . . . . . . . . . . . . . . . . . . . .p. 208Jeremiah 35:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 209Jeremiah 35:18-19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 211Chapter 36. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 211Jeremiah 36:1-2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 212Jeremiah 36:3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 213Jeremiah 36:4-6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 215Prayer Lecture 141. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 215Lecture one hundred and forty second. . . . . . . . . . . . . . . . . . . . . . .p. 215Jeremiah 36:7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 216Jeremiah 36:8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 217Jeremiah 36:9-10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 219Jeremiah 36:11-13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 220Jeremiah 36:14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 221Jeremiah 36:15-16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 222Prayer Lecture 142. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 222Lecture one hundred and forty third. . . . . . . . . . . . . . . . . . . . . . . . .p. 222Jeremiah 36:17-18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 223Jeremiah 36:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 223Jeremiah 36:20-21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 224Jeremiah 36:22-23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 226Jeremiah 36:24. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 227Jeremiah 36:25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 228Jeremiah 36:26. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 228Prayer Lecture 143. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 229Lecture one hundred and forty fourth. . . . . . . . . . . . . . . . . . . . . . . .p. 229Jeremiah 36:27-28. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 230Jeremiah 36:29-30. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 233Jeremiah 36:31. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 234Jeremiah 36:32. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 235Prayer Lecture 144. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 236Chapter 37. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 236Lecture one hundred and forty fifth. . . . . . . . . . . . . . . . . . . . . . . . .p. 236Jeremiah 37:1-2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 237Jeremiah 37:3-8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 240Jeremiah 37:9-10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 242Prayer Lecture 145. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 242Lecture one hundred and forty sixth. . . . . . . . . . . . . . . . . . . . . . . .p. 242Jeremiah 37:11-14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 245Jeremiah 37:15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 245Jeremiah 37:16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 246Jeremiah 37:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 247Jeremiah 37:18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 248Jeremiah 37:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 249Jeremiah 37:20. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 249Prayer Lecture 146. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 250Lecture one hundred and forty seventh. . . . . . . . . . . . . . . . . . . . . .p. 250Jeremiah 37:21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 252Chapter 38. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 252Jeremiah 38:1-4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 256Jeremiah 38:5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 257Prayer Lecture 147. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 257Lecture one hundred and forty eighth. . . . . . . . . . . . . . . . . . . . . . .p. 257Jeremiah 38:6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 258Jeremiah 38:7-9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 259Jeremiah 38:10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 260Jeremiah 38:11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 261Jeremiah 38:12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 262Jeremiah 38:13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 263Jeremiah 38:14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 263Prayer Lecture 148. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 264Lecture one hundred and forty ninth. . . . . . . . . . . . . . . . . . . . . . . .p. 264Jeremiah 38:15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 265Jeremiah 38:16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 266Jeremiah 38:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 267Jeremiah 38:18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 267Jeremiah 38:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 268Jeremiah 38:20-22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 270Prayer Lecture 149. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 270Lecture one hundred and fiftieth. . . . . . . . . . . . . . . . . . . . . . . . . . .p. 271Jeremiah 38:23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 273Jeremiah 38:24. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 273Jeremiah 38:25-26. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 275Jeremiah 38:27. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 276Jeremiah 38:28. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 277Chapter 39. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 277Jeremiah 39:1-2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 278Prayer Lecture 150. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 278Lecture one hundred and fifty first. . . . . . . . . . . . . . . . . . . . . . . . . .p. 278Jeremiah 39:3-4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 279Jeremiah 39:5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 281Jeremiah 39:6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 281Jeremiah 39:7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 282Jeremiah 39:8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 282Jeremiah 39:9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 284Jeremiah 39:10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 284Jeremiah 39:11-12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 285Prayer Lecture 151. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 285Lecture one hundred and fifty second. . . . . . . . . . . . . . . . . . . . . . .p. 286Jeremiah 39:13-14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 286Jeremiah 39:15-18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 291Chapter 40. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 291Jeremiah 40:1-4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 293Prayer Lecture 152. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 293Lecture one hundred and fifty third. . . . . . . . . . . . . . . . . . . . . . . . .p. 294Jeremiah 40:5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 296Jeremiah 40:6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 296Jeremiah 40:7-8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 297Jeremiah 40:9-10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 299Jeremiah 40:11-12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 300Prayer Lecture 153. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 300Lecture one hundred and fifty fourth. . . . . . . . . . . . . . . . . . . . . . . .p. 301Jeremiah 40:13-14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 302Jeremiah 40:15-16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 304Chapter 41. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 304Jeremiah 41:1-3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 305Jeremiah 41:4-5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 307Prayer Lecture 154. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 307Lecture one hundred and fifty fifth. . . . . . . . . . . . . . . . . . . . . . . . . .p. 307Jeremiah 41:6-7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 308Jeremiah 41:8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 309Jeremiah 41:9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 310Jeremiah 41:10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 312Jeremiah 41:11-12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 312Jeremiah 41:13-14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 313Jeremiah 41:15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 314Prayer Lecture 155. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 314Lecture one hundred and fifty sixth. . . . . . . . . . . . . . . . . . . . . . . . .p. 315Jeremiah 41:16-18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 317Chapter 42. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 317Jeremiah 42:1-3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 319Jeremiah 42:4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 319Jeremiah 42:5-6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 322Prayer Lecture 156. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 322Lecture one hundred and fifty seventh. . . . . . . . . . . . . . . . . . . . . . .p. 322Jeremiah 42:7-10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 325Jeremiah 42:11-12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 327Jeremiah 42:13-17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 329Prayer Lecture 157. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 329Lecture one hundred and fifty eighth. . . . . . . . . . . . . . . . . . . . . . . .p. 329Jeremiah 42:18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 331Jeremiah 42:19-21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 333Jeremiah 42:22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 334Chapter 43. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 334Jeremiah 43:1-3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 336Prayer Lecture 158. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 336Lecture one hundred and fifty ninth. . . . . . . . . . . . . . . . . . . . . . . . .p. 336Jeremiah 43:4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 337Jeremiah 43:5-7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 338Jeremiah 43:8-10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 342Jeremiah 43:11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 342Jeremiah 43:12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 343Prayer Lecture 159. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 344Lecture one hundred and sixtieth. . . . . . . . . . . . . . . . . . . . . . . . . .p. 344Jeremiah 43:13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 345Chapter 44. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 345Jeremiah 44:1-7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 351Prayer Lecture 160. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 351Lecture one hundred and sixty first. . . . . . . . . . . . . . . . . . . . . . . . .p. 351Jeremiah 44:8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 352Jeremiah 44:9-10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 355Jeremiah 44:11-12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 355Jeremiah 44:13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 356Jeremiah 44:14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 357Jeremiah 44:15-16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 358Prayer Lecture 161. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 358Lecture one hundred and sixty second. . . . . . . . . . . . . . . . . . . . . . .p. 359Jeremiah 44:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 362Jeremiah 44:18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 363Jeremiah 44:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 364Jeremiah 44:20-23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 366Prayer Lecture 162. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 366Lecture one hundred and sixty third. . . . . . . . . . . . . . . . . . . . . . . .p. 366Jeremiah 44:24-26. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 369Jeremiah 44:27. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 369Jeremiah 44:28. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 370Jeremiah 44:29-30. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 373Prayer Lecture 163. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 374Chapter 45. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 374Lecture one hundred and sixty fourth. . . . . . . . . . . . . . . . . . . . . . . .p. 374Jeremiah 45:1-5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 379Chapter 46. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 379Jeremiah 46:1-2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 380Prayer Lecture 164. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 380Lecture one hundred and sixty fifth. . . . . . . . . . . . . . . . . . . . . . . . .p. 380Jeremiah 46:3-5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 382Jeremiah 46:6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 383Jeremiah 46:7-8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 384Jeremiah 46:9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 385Jeremiah 46:10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 386Jeremiah 46:11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 387Jeremiah 46:12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 388Prayer Lecture 165. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 388Lecture one hundred and sixty sixth. . . . . . . . . . . . . . . . . . . . . . . .p. 388Jeremiah 46:13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 389Jeremiah 46:14. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 390Jeremiah 46:15. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 390Jeremiah 46:16. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 391Jeremiah 46:17. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 392Jeremiah 46:18. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 394Jeremiah 46:19. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 394Jeremiah 46:20. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 395Jeremiah 46:21. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 395Prayer Lecture 166. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 396Lecture one hundred and sixty seventh. . . . . . . . . . . . . . . . . . . . . .p. 396Jeremiah 46:22. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 397Jeremiah 46:23. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 397Jeremiah 46:24. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 398Jeremiah 46:25. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 399Jeremiah 46:26. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 400Jeremiah 46:27. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 402Jeremiah 46:28. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 403Prayer Lecture 167. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 403Lecture one hundred and sixty eighth. . . . . . . . . . . . . . . . . . . . . . .p. 405Chapter 47. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 405Jeremiah 47:1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 406Jeremiah 47:2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 406Jeremiah 47:3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 407Jeremiah 47:4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 408Jeremiah 47:5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 409Jeremiah 47:6-7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 410Prayer Lecture 168. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 411Translation of Jeremiah 30-47. . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 411Chapter 30. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 412Chapter 31. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 414Chapter 32. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 416Chapter 33. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 418Chapter 34. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 419Chapter 35. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 420Chapter 36. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 422Chapter 37. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 423Chapter 38. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 425Chapter 39. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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p. 426Chapter 40. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 427Chapter 41. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 428Chapter 42. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 429Chapter 43. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 430Chapter 44. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 432Chapter 45. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 432Chapter 46. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 434Chapter 47. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 435Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 435Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 438Index of Scripture Commentary. . . . . . . . . . . . . . . . . . . . . . . . . . .p. 439Greek Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 439Hebrew Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 446Latin Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .p. 447French Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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xiv


COMMENTARIESON THE

BOOK OF THE PROPHETJEREMIAH

AND

THE LAMENTATIONS

BY JOHN CALVIN

TRANSLATED FROM THE LATIN, AND EDITEDBY THE REV. JOHN OWEN,

VICAR OF THRUSSINGTON, AND RURAL DEAN, LEICESTERSHIRE

VOLUME FOURTH

CHRISTIAN CLASSICS ETHEREAL LIBRARYGRAND RAPIDS, MI

http://www.ccel.org

John CalvinComm on Jer, Lam (V4)

http://www.ccel.org

CHAPTER 30Jeremiah 30:1-3

1. Sermo qui fuit ad Jeremiam a Jehovadicendo,

1. The word that came to Jeremiah from theLORD, saying,

2. Sic dicit Jehova, Deus Israel, dicendo,Scribe tibi omnes sermones quos loquutus sumad to in libro:

2. Thus speaketh the LORD God of Israel,saying, Write thee all the words that I havespoken unto thee in a book.

3. Quoniam ecce dies veniunt, dicit Jehova,et reducam captivitatem populi mei Israel et

3. For, lo, the days come, saith the LORD,that I will bring again the captivity of my people

Jehudah, dicit Jehovah; et reducam eos in terramquam dedi patribus ipsorum et possidebunt cam.

Israel and Judah, saith the LORD: and I willcause them to return to the land that I gave totheir fathers, and they shall possess it.

This and the next chapter contain, as we shall see, a most profitable truth; and that the people

might be the more attentive, God introduced these prophecies by a preface. Jeremiah spoke manythings which afterwards, as it has elsewhere appeared, had been collected and inserted in one volumeby the priests and Levites; but God reminds us in these words, that the prophecies which are tofollow respecting the liberation of the people, were especially to be remembered.

There is, however, another circumstance to be noticed. We have seen that such was thestubbornness of the people, that Jeremiah spent his labor among them in vain, for he addressed thedeaf, or rather stocks and stones, for they were so possessed by stupor that they understood nothing,for God had even blinded them, a judgment which they fully deserved. Such was the condition ofthe people. We must further bear in mind the comparison between the doctrine of Jeremiah and thefables of those who fed the miserable people with flatteries, by giving them the hope of a returnafter two years. God knew what would be the event; but the people ceased not to entertain hopeand to boast of a return at the end of two years. Thus they despised God’s favor, for seventy yearswas a long period: “What! God indeed promises a return, but after seventy years who of us will bealive? Hardly one of us will be found then remaining, therefore so cold a promise is nothing to us.”They, at the same time, as I have said, were filled with a false confidence, as with wind, and behavedinsolently towards God and his prophets, as though they were to return sound and safe in a shorttime.

But profane men always run to extremes; at one time they are inflated with pride, that is, whenthings go on prosperously, or when a hope of prosperity appears, and they carry themselves proudlyagainst God, as though nothing adverse could happen to them; then when hope and false conceitdisappoint them, they are wholly disheartened, so that they will receive no comfort, but plunge intothe abyss of despair. God saw that this would be the case with the people, except he came to theiraid. Hence he proposes here the best and the fittest remedy — that the Prophet, as he had effectednothing by speaking, should write and convert as it were into deeds or acts what he had spoken, 1

1 “In a book:” the before “book” is in some copies , as in other places when preceded by “write.” It may be more literallyrendered, “on a roll;” but if be retained, the rendering may be, “for a record,” or memorial. Venema thinks that these two

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so that after the lapse of two years they might gather courage, and afterwards acknowledge thatthey had been deceived by unprincipled men, and thus justly suffered for their levity, so that theymight at length begin to look to God and embrace the promised liberation, and not wholly despond.This, then, is the reason why the Prophet was commanded to write the words which he had beforedeclared with his mouth.

Now, as we understand the design of God, let us learn that when it happens that we go astrayand wander after false imaginations, we are not on that account to cast away the hope of salvation;for we see that God here stretches forth his hand to those who had erred, and who had even wilfullycast themselves into ruin, for they had been more than enough admonished and warned by true andfaithful prophets; their ears they had stopped; their hearts they had hardened; and yet when theyhad sought as it were designedly to ruin themselves, we see how God still recalled them to himself.

He says that God had commanded him to write in a book all the words which he had heard;and the reason follows, For, behold, come shall the days, saith Jehovah, in which I will restore thecaptivity of my people Israel and Judah 2 There is to be understood a contrast between the restorationmentioned here and that of which the false prophets had prattled when they animated the peoplewith the hope of a return in a short time; for, as I have said, that false expectation, when the Jewssought unseasonably to return to their own country, was a sort of mental inebriety. But when theyfound that they had been deceived, despair only remained for them. Hence the Prophet recalls themhere to a quietness of mind, even that they might know that God would prove faithful after theyfound out that they had rashly embraced what impostors had of themselves proclaimed We thensee that there is here an implied comparison between the sure and certain deliverance which Godhad promised, and the false and stolid hope with which the people had been inebriated: come, then,shall the days Now it appears that two years had taken away every expectation; for they believedthe false prophets who said that God would restore them in two years; after the end of that time allthe hope of the people failed. Therefore the Prophet here removes that erroneous impression whichhad been made on their minds, and he says that the days would come in which God would redeemhis people; and thus he indirectly derides the folly of the people, and condemns the impiety of thosewho had dared to promise so quick a return.

We now, then, see why he says, come shall the days; for every hope after two years would havebeen extinguished, had not God interposed. Come, then, shall the days in which I wll restore thecaptivity of Israel and Judah The ten tribes, we know, had been already led into exile; the tribe ofJudah and the half tribe of Benjamin only remained. Hence the ten tribes, the whole kingdom ofIsrael, are mentioned first. The exile of Israel was much longer than that of Judah. It afterwardsfollows, —

Jeremiah 30:4-6

chapters were written after the destruction of Jerusalem, and that as there were no people to be addressed, Jeremiah was biddento commit to writing what he had often previously delivered by word of mouth. — Ed.

2 The words literally are, “For behold the days coming, saith Jehovah, when I shall restore the migration of my people, Israeland Judah, saith Jehovah; and I will restore them to the land which I gave to their fathers, and they shall inherit it.” To render when, when preceded by a participle, is what may be done, and ought, in my view, to be commonly done. The word meansa migration, as given in the Targum, rather than captivity. It is rendered by the Sept. ἀποικία, removal from home. — Ed.

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4. Hi vero sunt sermones quos loquutus estJehova de Israele et Jehudah (vel, ad Israelera etad Jehudah:)

4. And these are the words that the LORDspake concerning Israel and concerning Judah.

5. Certe ita dicit Jehova, Vocem trepidationisaudivimus, pavorem et non pacem (vel, pavoriset non pacis)

5. For thus saith the LORD; We have hearda voice of trembling, of fear, and not of peace.

6. Inquirite et aspicite an pariat masculus?quare video cunctos viros manibus suis super

6. Ask ye now, and see whether a man dothtravail with child? wherefore do I see every man

lumbos tanquam parturiens (solet mulier,with his hands on his loins, as a woman in travail,and all faces are turned into paleness? subaudiendum est, vel, sicuti solet mulier

parturiens) et conversae sunt omnes facies inpallorem (vel, in auriginem, ut alii vertunt, sednomen palloris melius convenit?)

Both Jews and Christians pervert this passage, for they apply it to the time of the Messiah; and

when they hardly agree as to any other part of Scripture, they are wonderfully united here; but, asI have said, they depart very far from the real meaning of the Prophet.

They all consider this as a prophecy referring to the time of the Messiah; but were any onewisely to view the whole context, he would readily agree with me that the Prophet includes herethe sum of the doctrine which the people had previously heard from his mouth. In the first clausehe shews that he had spoken of God’s vengeance, which rested on the people. But it is briefly thatthis clause touches on that point, because the object was chiefly to alleviate the sorrow of theafflicted people; for the reason ought ever to be borne in mind why the Prophet had been orderedto commit to writing the substance of what he had taught, which was, to supply with some comfortthe exiles, when they had found out by experience that they had been extremely perverse, havingfor so long a time never changed nor turned to repentance. The Prophet had before spoken at largeof the vices of the people, and many times condemned their obstinacy, and also pointed out thegrievous and dreadful punishment that awaited them. The Prophet then had in many a discoursereproved the people, and had been commanded daily to repeat the same thing, though not for hisown sake, nor mainly for the sake of those of his own age, or of the old. But after God had destroyedthe Temple and the city, his object was to sustain their distressed minds, which must have otherwisebeen overwhelmed with despair. This, then, is the reason why the Prophet here touches but slightlyon the vengeance which awaited the people. There is, however, as we shall see, great force in thisbrevity; but he is much fuller as to the second part, and for this end, that the people might notsuccumb under their calamities, but hope in the midst of death, and even begin to hope whilesuffering the punishment which they deserved.

Now he says, Thus saith Jehovah, A cry, or, the voice of trembling, or of fear, have we heard.The word , cherede, is thought to mean properly that dread which makes the whole body totremble, and is therefore rendered trembling. God speaks, and yet in the person of the people. Why?In order to expose their insensibility; for as they were obstinate in their wickedness, so they werenot terrified by threatenings, however many and dreadful. God dictated words for them, for theywere altogether void of feeling. We now see why God assumed the person of those who weresecure, though Jeremiah daily represented to them God’s vengeance as near at hand. The meaning

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is, that though the people were asleep in their sins, and thought themselves beyond the reach ofdanger, even when God was displeased with them, yet the threatenings by which God sought tolead them to repentance would not be in vain. Hence God says, We have heard the voice of fear;that is, “Deride and scoff as you please, or remain insensible in your delusions, so as to disregardas the drunken what is said, being destitute of feeling, reason, and memory, yet God will extortfrom you this confession, this voice of trembling and fear.”

He then adds, and not of peace This is emphatically subjoined, that the Prophet might shakeoff from the people those foolish delusions with which they were imbued by the false prophets. Hethen says, that they in vain hoped for peace, for they could not flee from terror and fear. He enhancesthis fear by saying, Inquire and see whether a man is in labor? Some one renders this absurdly,“Whether a man begets?” by which mistake he has betrayed a defect of judgment as well asignorance; he was indeed learned in Hebrew, but ignorant of Latin, and also void of judgment. Forthe Prophet here speaks of something monstrous; but it is natural for a man to beget. he asks hereironically, “Can a man be in labor?” because God would put all men in such pains and agonies, asthough they were women travailing with child. As, then, women exert every nerve and writhe inanguish when bringing forth draws nigh, so also men, all the men, would have their hands laid ontheir loins, on account of their terror and dread. Then he says, and all faces are turned into paleness;that is, God would terrify them all.

We now understand the meaning of the Prophet; for as the Jews did not believe God’s judgment,it was necessary, as the Prophet does here, to storm their hardness. If he had used a common modeof speaking, they would not have been moved. Hence he had respect to their perverseness; and itwas on this account that he was so vehement. Inquire, then, he says, and see whether a man is inlabor? God would bring all the men to a condition not manly, such as that of a woman in labor,when in her last effort to bring forth, when her pain is the greatest and the most bitter. Men wouldthen be driven into a state the most unbecoming, strange, and monstrous. It follows: —

Jeremiah 30:77. Heus, quia magnus hic dies a non esse sicut

ipsum (hoc est, ut non sit similis, ut nunquam7. Alas! for that day is great, so that none is

like it; it is even the time of Jacob’s trouble; buthe shall be saved out of it. fuerit similis) et tempus afflictionis (vel,

augustiae), hoc ipsi Jacob. (hoc est, populoIsraelitico) et ab ea servabitur.

The Prophet goes on in this verse to describe the grievousness of that punishment for which

the people felt no concern, for they disregarded all threatenings, as I have already said, and hadnow for many years hardened themselves so as to deem as nothing so many dreadful things. This,then, was the reason why he dwelt so much on this denunciation, and exclaimed, Alas! great is thatday: “great” is to be taken for dreadful; and he adds, so that there is none like it It was a dreadfulspectacle to see the city destroyed, and the Temple partly pulled down and partly consumed byfire: the king, with all the nobility, was driven into exile, his eyes were put out, and his childrenwere slain; and he was afterwards led away in a manner so degraded, that to die a hundred times

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would have been more desirable than to endure such indignity. Hence the Prophet does not saywithout reason, that that day would be great, so that none would be like it: and he said this, to shakeaway the torpidity of the people, for they thought that the holy city, which God had chosen for hishabitation, could not fall, nor the Temple perish, he further says, that it would be a time of distressto the people. But at the end of the verse he gives them a hope of God’s mercy, even deliverancefrom this distress. We now, then, see the design of the Prophet in these verses. 3 — There will beno Lecture tomorrow on account of the Consistory.

PRAYERGrant, Almighty God, that as we cease not in various ways perversely to provoke thy wrath

against us, — O grant that we may at length be turned to obedience by thy kind admonitions, andat the same time submit also to thy just severity, and know that whenever thou severely chastisestus, we are dealt with as we deserve: may we yet never despond, but flee to thy mercy, not doubtingbut that thou in the midst of wrath rememberest thy paternal love, provided we rely on that favorwhich thou hast promised to us through thine only-begotten Son. — Amen.

LECTURE ONE HUNDRED AND FOURTEENTH

Jeremiah 30:88. Et erit die illo, dicit Jehova exercituum,

confringam jugum a collo tuo, et vincula tua8. For it shall come to pass in that day, saith

the LORD of hosts, that I will break his yokedisrumpam et non adigent amplius eum adservitutem alieni:

from off thy neck, and will burst thy bonds, andstrangers shall no more serve themselves of him:

Jeremiah proceeds with what he touched upon in the last verse, even that the Lord, after having

chastised his people, would at length shew mercy to them, so as to receive them into favor. He

3 “That day” in this verse, and “that day” in the following verse, seem to be the same. Then must not be rendered “Alas,”but “Ho!” or “Hark!” according to its most common meaning. The passage from verse the 4th (Jeremiah 30:4,) to the end of

this, including the beginning of the 8th

(Jeremiah 30:8), may be thus rendered, —4. Even these are the words which Jehovah hath said respecting Israel and respecting Judah:5. Verily thus hath Jehovah said — (The voice of trembling have we heard, Of fear and not of peace:6. Ask ye now and see, Does a man travail with child? How is it? I see every man With his hands on his loins like a woman

in travail, And turned are all faces to paleness:)7. Hark! for great shall be that day, none like it; Though a time of distress shall be to Jacob, Yet from it shall he be saved:8. And it shall be in that day, saith Jehovah of hosts, That I shall break, etc.. etc..The parenthesis accounts for what is said at the end of the 7th verse (Jeremiah 30:7) and is intended as a contrast with the

great day of deliverance that is promised. — Ed.

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says, in short, that their captivity would not be perpetual. But we must remember what we havebefore stated, that is, that deliverance is only promised to the faithful, who would patiently andresignedly submit to God and not disregard his paternal correction. If, then, we desire God to bepropitious to us, we must suffer ourselves to be paternally chastised by him; for if we resist whengoaded, no pardon can by any means be expected, for we then, as it were, wilfully provoke Godby our hardness.

He therefore says, in that day, that is, when the appointed time was completed. The false prophetsinflamed the people with false expectation, as though their deliverance was to take place after twoyears. God bade the faithful to wait, and not to be thus in a hurry; he had assigned a day for them,and that was, as we have seen, the seventieth year. He then mentions the yoke, that is, of the kingof Babylon, and taking another view, the chains The yoke was what Nebuchadnezzar laid on theJews; and the chains of the people were those by which Nebuchadnezzar had bound them. At lasthe adds, And rule over them shall no more strangers The verb , obed, is to be taken here in acausative sense; even the form of the sentence shews this, and they who render the words, “andstrangers shall not serve them,” wrest the meaning; for it could not be a promise; and this isinconsistent with the context, and requires no confutation, as it is evidently unsuitable. If the verbbe taken in the sense of serving, then “strangers” must be in the dative case. We have seen beforea similar phrase in Jeremiah 25:14, where the Prophet says that neither kings nor strong nationswould any longer rule over the Jews. The same verb is used, and the same form of expression.Strangers, then, shall make them serve no more; that is, they shall not rule over them so as slavishlyto oppress them. 4

We now perceive the design of the Prophet; he exhorts the Jews to patience, and shews thatthough their exile would be long, yet their deliverance was certain. It follows, —

Jeremiah 30:99. Et servient Jehovae Deo suo et Davidi regi

suo quem suscitabo ipsis.9. But they shall serve the LORD their God,

and David their king, whom I will raise up untothem.

The former promise would have been defective had not this clause been added; for it would

not be enough for men to live as they please, and to have liberty promised them, except a regularorder be established. It would, indeed, be better for us to be wild beasts, and to wander in forests,than to live without government and laws; for we know how furious are the passions of men. Unless,therefore, there be some restraint, the condition of wild beasts would be better and more desirablethan ours. Liberty, then, would ever bring ruin with it, were it not bridled and connected with regular

4 I render the verse as follows, —8. And it shall be in that day, saith Jehovah of hosts, That I shall break his yoke from thy neck, And thy chains will I burst:

And make him to serve shall strangers no more: 9. But serve shall they Jehovah, etc..The transition from the second to the third person, “thy” and “him,” and from the singular to the plural, “him” and “they,”

is very common in the Prophets. On the last line in the 8th verse (Jeremiah 30:8). — Ed.

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government. I therefore said that this verse was added, that the Jews might know that God caredfor their welfare; for he promises that nothing would be wanting to them. It is then a true and realhappiness, when not only liberty is granted to us, but also when God prescribes to us a certain ruleand sets up good order, that there may be no confusion. Hence Jeremiah, after having promised areturn to the people into their own country, and promised also that the yoke would be shaken offfrom their neck, makes this addition, that having served strangers they would be now under thegovernment of God and of their own king. Now this subjection is better than all the ruling powersof the world; that is, when God is pleased to rule over us, and undertakes the care of our safety,and performs the office of a Governor.

We hence see that the design of the Prophet was to comfort the faithful, not only with thepromise of liberty, but also with this addition, that in order that nothing might be wanting to theircomplete happiness, God himself would rule over them. Serve, then, shall they their God The wordking is added, because God designed that his people should be governed by a king, not that the kingwould sit in the place of God, but added as his minister. Now this was said a long time after thedeath of David; for David was dead many years before Jeremiah was born: nor did he live againin order that he might rule over the people; but the name of David is to be taken here for any onethat might succeed him.

Now, as God had made a covenant with David, and promised that there would be always oneof his posterity to sit on his throne, hence the Prophet here, in mentioning David, refers to all thekings until Christ: and yet no one after that time succeeded him, for the kingdom was abolishedbefore the death of Jeremiah; and when the people returned into their own country there was noregal power, for Zerubbabel obtained only a precarious dignity, and by degrees that royal progenyvanished away; and though there were seventy chosen from the seed of David, yet there was noscepter, no crown, no throne. It is therefore necessary to apply this prophecy to Christ; for the crownwas broken and trodden under foot, as Ezekiel says, until the lawful king came. He intimated thatthere was no king to be for a long time, when he said,

“Cast down, cast down, cast down the crown.”(Ezekiel 21:27)

He therefore commanded the name of a king to be abolished, together with all its symbols, andthat not for a short time but for ages, even until he came forth who had a just right to the crown orthe royal diadem. We hence see that this passage cannot be otherwise explained than by referringto Christ, and that he is called David, as the Jews were always wont to call him before Christappeared in the world; for they called the Messiah, whom they expected, the Son of David. Wenow understand the meaning of the Prophet.

But we may hence gather a very useful doctrine, even this, — that nothing is better for us thanto be in subjection to God; for our liberty would become that of wild beasts were God to allow usto live according to our own humor and inclinations. Liberty, then, will ever be destructive to us,until God undertakes the care of us, and prepares and forms us, that we may bear his yoke. Hence,when we obey God, we possess true and real happiness. When, therefore, we pray, let us learn notto separate these two things which ought necessarily to be joined together, even that God woulddeliver us from the tyranny of the ungodly, and also that he would himself rule over us. And thisdoctrine is suitable to our time: for if God were now only to break down the tyranny of the Popeand deliver his own people, and suffer them to wander here and there, so as to allow every one tofollow his own will as his law, how dreadful would be the confusion! It is better that the devil

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should rule men under any sort of government, than that they should be set free without any law,without any restraint. Our time, indeed, sufficiently proves, that these two things have not, withoutreason, been joined together; that is, that God would become the liberator of his people, so as toshake off the yoke of miserable bondage and to break their chains, and also that he would be a kingto govern his people.

But we ought also carefully to notice what follows, — that God would not otherwise governhis Church than by a king. He designed to give an instance, or a prelude, of this very thing underthe Law, when he chose David and his posterity. But to us especially belongs this promise; for theJews, through their ingratitude, did not taste of the fruit of this promise: God deprived them of thisinvaluable benefit, which they might justly and with certainty have expected. As the favor whichthey have lost has now been transferred to us, what Jeremiah teaches here, as I have said, properlybelongs to us; that is, that God is not our king except we obey Christ, whom he has set over us, andby whom he would have us to be governed. Whosoever, then, boast that they willingly bear theyoke of God, and at the same time reject the yoke of Christ, are condemned by this very prophecy;for it is not God’s will to rule uninterveniently, so to speak, his Church; but his will is that Christ,called here David, should be king; unless, indeed, we accuse Jeremiah of stating an untruth, wemust apply the word David to the person of Christ. Since it is so, God then will not otherwise ruleover us than by Christ, even to the end of the world; we must obey him and render him service.

He adds, Whom I will raise up It was also the office and work of God to raise up Christ, accordingto what is said in the second Psalm,

“I have anointed my King.”We must always come to the fountain of God’s mercy, if we would enjoy the blessings of Christ,

according to what is said,“God so loved the world, that he gave his only begotten Son.”We shall, indeed, find in Christ whatever is necessary for our salvation; but whence have we

Christ, except from the infinite goodness of God? When he pitied us, he designed to save us by hisonly begotten Son. Salvation then is laid up for us in Christ, and is not to be sought anywhere else:but we ought, ever to remember that this salvation flows from the mercy of God, so that Christ isto be viewed as a testimony and a pledge of God’s paternal favor towards us. This is the reasonwhy the Prophet expressly adds, that God would raise up a king to rule over his people. It follows—

Jeremiah 30:1010. Et tu ne timeas, Jacob, serve mi, dicit

Jehova, et ne paveas, Israel, quia ecce ego servans10. Therefore fear thou not, O my servant

Jacob, saith the LORD; neither be dismayed, Oto a longinquo, et semen tuum e terra captivitatisIsrael: for, lo, I will save thee from afar, and thyeorum; et sedebit Jacob et quiescet et tranquillusseed from the land of their captivity; and Jacoberit, et nemo exterrebit (nemo exterrens, adverbum)

shall return, and shall be in rest, and be quiet, andnone shall make him afraid.

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The Prophet enforces his doctrine by an exhortation; for it would not be sufficient simply toassure us of God’s paternal love and goodwill, unless we were encouraged to hope for it, becauseexperience teaches us how backward and slow we are to embrace the promises of God. This, then,is the reason why the Prophet exhorts and encourages the faithful to entertain hope. Were there inus that promptitude and alacrity which we ought to have, we should be content even with one word;for what can be wished for beyond God’s testimony respecting his favor? But our listlessnessrenders many goads necessary. Hence, when doctrine precedes, it is necessary to add exhortationsto stimulate us; and these confirm the doctrine, so that the grace of God may flourish effectuallyin our hearts.

He addresses “Jacob” and “Israel;” but they mean the same, as in many other places. Theseduplicates, as they are called, are common, we know, in the Hebrew language; for the same wordsare repeated for the sake of emphasis. So, in this passage, there is more force when Jeremiahmentions two names, than if he had said only, “Fear not thou, Jacob, and be not afraid.” He thensays, Fear not thou, Jacob; and Israel, be not thou afraid 5 And he does this, that the Jews mightremember that God had not only been once propitious to their father Jacob, but many times; forfrom the womb he bore a symbol of that primogeniture which God had destined for him; and heafterwards had, for the sake of honor, the name of Israel given to him. As, then, God had in variousways, and in succession, manifested his goodness to Jacob, the people might hence entertain morehope.

He calls him his servant; not that the Jews were worthy of so honorable a title; but God hadregard to himself, and his gratuitous adoption, rather than to their merits. He did not then call themservants, because they were obedient, for we know how contumaciously they rejected both Godand his Prophets; but because he had adopted them. So when David says,

“I am thy servant, and the son of thine handmaid,”(Psalm 116:16)

he does not boast of his obedience, nor claim to himself any deserving virtue, but, on thecontrary, declares, that before he was created in the womb, he was God’s servant through hisgratuitous adoption. Hence, he adds, “I am the son of thine handmaid,” as though he had said, “Ibelong to thee by an hereditary right, because I am descended from that nation which thou hastbeen pleased to choose for thy peculiar people.” We now then see that the name servant, ought notto be understood as intimating the merits of the people, and that their obedience is not herecommended, as though they had truly and faithfully responded to the call of God, but that theirgratuitous adoption is alone extolled.

He adds, Behold, I will save thee from far He first declares that he would be ready to save thepeople when the suitable time came; for behold here intimates certainty. And he subjoins, from far,lest the people should fail in their confidence; for they had been driven into distant exile; anddistance is a great obstacle. Were any one to promise to us an advantageous retreat, without callingus away to some unknown country, we could more easily embrace the promise; but were any oneto say, “I promise to you the largest income in Syria, and you shall have there whatever may be

5 The word is stronger than “fear;” it means to be broken down in mind, to be dispirited, so as to give up all hope. The distance,mentioned in the following clause, was calculated to dispirit them, and they feared lest their children should continue in bondage.Hence it is said, “Fear not,” that is, as to a final return; and “be not dispirited,” or disheartened, with respect to the distance. Theorder, as is commonly the case, is reversed. — Ed.

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deemed necessary to make your life happy;” would you not reply, “What! shall I pass over the sea,that I may live there? it is better for me to live here in comparative poverty than to be a king there.”As, then, a difficulty might have presented itself to the Jews, when they saw that they had beendriven away into very remote countries, the Prophet adds, that this circumstance would be noobstacle so as to prevent God to save them: I will save you then from far; as though he had said,that his hands were long enough, so that he could extend them as far as Chaldea, and draw themfrom thence.

He then adds, and thy seed from the land of their captivity As the expectation of seventy yearswas long, God refers what he promises to their seed. There is no doubt but that the Prophet remindedthe Jews, that the time determined by God was to be waited for in patience, as was the case withAbraham, Isaac, and Jacob; for though they knew that they would be strangers in the land whichGod had promised them, yet they did not on that account despise or disregard the favor promisedthem. Abraham received in faith what he had heard from God’s mouth,

“I will give thee this land;”and yet he knew that he would be there a stranger and a sojourner. (Genesis 12:7) His children

had to exercise the same patience. Abraham had indeed been warned of a very long delay; for Godhad declared that his seed would be in bondage for four hundred years. (Genesis 15:13) Here, then,the Prophet exhorts the people of his time to entertain hope, according to the example of their father,and not to despise God’s favor, because its fruit did not immediately appear; for Abraham did notenjoy the land as long as he lived, and yet he preferred it to his own country; Isaac did the same;and Jacob followed the example of his fathers. This, then, is the reason why the Prophet mentionsseed, as though he had said, “If the fruit of redemption will not come to you, yet God will notdisappoint your hope, for your posterity shall find that he is true and faithful.”

If any one had then objected, and said, “What is that to me?” the objection would have beenpreposterous; for why had God promised to their posterity a return to their own country? was it notthus to testify his love towards them? And whence came their freedom, and whence God’s paternallove, except from the covenant? We hence see that the salvation of the fathers was included in thebenefit which their sons enjoyed. And therefore, though the fruition of that benefit was not visiblygranted to the fathers, yet they partook in part of the fruit, for it was made certain to them, that Godwould become the deliverer of his people even in death itself.

He adds that which is the main thing in a happy life, that they would be at rest and in a quietstate, so that none would terrify them; 6 for a return to their own country would not have been ofany great importance, without a quiet possession of it. Hence the Prophet, after having said thatGod would come to save the people, and that distance would not prevent him to fulfill and completewhat he had promised, now adds, that this benefit would be confirmed, for God would no moreallow strangers to lead the Jews into exile, or to rule over them as they had done. God then promiseshere the continuance of his favor.

6 Calvin renders , “dwell,” as though it came from but most render it “return,” as in our version. Then, “to be at rest,”and “in a quiet state,” are not sufficiently distinct. I render the clause thus, —

And return shall Jacob and be at rest,And secure shall he be, and none making him afraid.

Security is freedom from disturbance: “he shall be prosperous,” as rendered by some, is by no means suitable. “Jacob,”being the father of the twelve patriarchs, is to be understood as including both Israel and Judah, according to the 4th verse(Jeremiah 30:4). — Ed.

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But as this did not happen to the Jews, we must again conclude that this prophecy cannot beotherwise interpreted than of Christ’s kingdom. And Daniel is the best interpreter of this matter;for he says, that the people were to be exposed to many miseries and calamities after their return,and that they were not to hope to build the Temple and the city except in great troubles. The Jewsthen were always terrified. We also know, that while building the Temple, they held the trowel inone hand and the sword in the other, for they often had to bear the assaults of their enemies.(Nehemiah 4:17) Since, then, the Jews ever suffered inquietude until the coming of Christ, it follows,that until his coming, this promise was never accomplished. Then the benefit of which the Prophetspeaks here is peculiar to the kingdom of Christ. Now, since from the time Christ was manifestedto the world, we see that the world has been agitated by many storms, yea, all things have been inconfusion; it follows, that this passage cannot be explained of external rest and earthly tranquillity.It ought, therefore, to be understood according to the character of his kingdom. As, then, Christ’skingdom is spiritual, it follows that a tranquil and quiet state is promised here, not because noenemies shall disturb us or offer us molestation, but because we shall especially enjoy peace withGod, and our life shall be safe, being protected by the hand and guardianship of God. Then spiritualtranquillity is what is to be understood here, the fruit of which the faithful experience in their ownconsciences, though always assailed by the world, according to what Christ says,

“My peace I give to you, not such as the world gives,”(John 14:27)

and again,“In the world ye shall have tribulation; but be of good cheer, I have overcome the world.” (John

16:33)It follows —

Jeremiah 30:1111. Quoniam ego tecum, dicit Jehova, ad

servandum to; nam faciam consumptionem in11. For I am with thee, saith the LORD, to

save thee: though I make a full end of all nationscunctis gentibus, ad quas dispergam to illuc; atquiwhither I have scattered thee, yet will I not maketecum non faciam consumptionem, et castigaboa full end of thee: but I will correct thee into in judicio, et mundando non mundabo to (vel,measure, and will not leave thee altogether

unpunished. purgando non purgabo to, vel, succidendo nonsuccidam to: dicemus postea de verbo)

He repeats in other words what we have already stated, but for the purpose of giving fuller

support to trembling and wavering minds. God then promises that he would be present with hispeople to save them. Now as this could not easily be believed, and as the Jews looking only ontheir state at that time could not but despair, the Prophet added this comparison between them andthe Gentiles. The Chaldeans and the Assyrians flourished seventy years in every kind of wealth,in luxuries, in honor — in short, they possessed every thing necessary for an earthly happiness.What, then, could the Jews have thought, but that unbelievers and God’s enemies were happy, butthat they were miserable, being oppressed by hard servitude and loaded with many reproaches, and

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living also in poverty, and counted as sheep destined for the slaughter? When, therefore, all thesethings were plain before their eyes, what but despair must have laid hold on their minds? ThereforeGod obviates this evil; 7

And he says that he would make a consummation among the nations, as though he had said,“When I begin to punish the Gentile nations, I will destroy them with an utter destruction, no hopewill remain for them. But as to thee, I will not make a consummation.” Thus he makes a differencebetween the punishment inflicted on the reprobate and ungodly and that by which he would chastisethe sins of his people; for the punishment he would inflict on the wicked would be fatal, while thepunishment by which he would chastise his Church would be only for a time; it would thereforebe to it for medicine and salvation.

We now, then, perceive what the Prophet had in view: he mitigated the bitterness of grief as tothe faithful, for God would not wholly cast them away. And he shews that their scourges ought tobe patiently borne, because they were to hope for an end of them; but that it would be differentwhen he visited the reprobate, because he would leave them without any hope. In short, he says,that he would be a severe judge to the last degree as to the unbelieving, but that he would chastisehis own people as a Father.

Other passages seem, however, to militate against this view; for God declares that he wouldmake a consummation as to his chosen people, as in Isaiah 10:23, and in other places. But theexplanation is obvious; for there he refers to the whole body of the people, which were alienatedfrom him; but here his word is addressed to the faithful,

“the remnant of grace,”as Paul calls them, (Romans 11:5) We ought, therefore, ever to consider who those are whom

the Prophets address; for at one time they refer to the promiscuous mass, and at another time theyaddress apart the faithful, and promise them salvation. Thus, then, we have before seen that Godwould make a consummation as to his people, that is, the reprobate; but the Prophet here turns hisdiscourse to the Church and the seed which God would preserve in safety among a people apparentlycut off and lost. Whenever, therefore, the devil would drive us to despair, whenever we are harassedin our minds when God deals with us more severely than we expect, let this consolation beremembered, that God will not make a consummation with us; for what is here said of the Churchmay and ought to be applied to every individual believer. God, indeed, handles them often roughlywhen he sees it necessary for them, but he never wholly consumes them.

I will not make, he says, a consummation with thee, but I will chastise thee in judgment Herethe copulative ought to be taken as an adversative particle, and “judgment” has the sense ofmoderation, as we have seen in Jeremiah 10:24,

“Chastise me, O Lord, but not in thy wrath;”he had mentioned “judgment” before. In this sense is judgment used here, that is, for that

moderation which God adopts towards his chosen, for he is ever mindful of his mercy, and regardsnot what they deserve, but what they can bear. When, therefore, God withholds his hand and gentlychastises his people, he is said to punish them in judgment, that is, moderately. For judgment is

7 There is no verb in the first clause, “Because I with thee.” The context shews that the future is meant; then the renderingought to be, “Because I shall be with thee;” that is, at the restoration of the people to their own land, mentioned in the precedingverse. So Calvin understood the clause, though the early versions, like our own, gave the verb in the present tense, which is byno means correct. — Ed.

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not to be taken here for rectitude, because God never exceeds due limits so as to be subject to thecharge of cruelty; judgment is also opposed to just rigor, and it is often opposed to injustice; butin this place we are to understand that the contrast is between judgment and the just rigor of God.Then judgment is nothing else but the mitigation of wrath.

At last he adds, By cleansing I will not cleanse thee, or, “by cutting down I will not cut theedown.” The verb, , nuke, means sometimes to cleanse, or to render innocent; and it means alsointransitively to be pure and harmless; but it is to be taken here transitively. It cannot, then, berendered otherwise than “by cleansing I will not cleanse thee,” or, “I will not cut thee down;” forit has also this meaning, and either of the two senses is suitable. If we read, “I will not cut theedown,” it is the continuation of the same subject; “I will chastise thee in judgment, and I will nottherefore cut thee down,” that is, I will not make a consummation. It would then be, as it is evident,a very suitable connection, and it would run smoothly were we to read, “I will not cut thee down.”But the other version is also appropriate, though it may admit of a twofold meaning; some take itadversatively, “Though I shall not make thee innocent;” that is, though I shall not spare thee, butchastise thee moderately; and this intimation was very seasonable; for the flesh ever seeks impunity.Now God sees that it is not good for us to escape unpunished when we offend; it is then necessaryto bear in mind this doctrine, that though God will not allow us to be exempt from punishment, norindulge us, but smite us with his rods, he is yet moderate in his judgment towards us. But othersrefer to this passage in Isaiah,

“I made thee to pass through the furnace and refined thee, but not as silver, otherwise thouwouldest have been consumed.”(Isaiah 48:10)

God then tries his people, or cleanses them with chastisements; but how? or, how long? — notas silver and gold, for that would wholly consume them. For when silver is purged from its dross,and also gold, the purer and clearer portion remains; but men, as there is nothing in them but vanity,would be wholly consumed, were God to try them as silver and gold. But as this interpretation istoo refined, I am more disposed to adopt one of the two first, that is, that God would not whollycut them down, though he would chastise them, or, that though he would not count or regard themwholly innocent, nor so indulge them as to let them go unpunished, he would yet be merciful andpropitious to them, as he would connect judgment with his chastisements, that they might not beimmoderate. 8

PRAYER

8 This clause is rendered by the Vulg., “that thou mayest not seem to thyself innocent;” by the Syr., “but I will not suffer theeto be wholly unpunished;” and by the Targ., “and destroying I will not destroy thee.” Both Venema and Blayney follow themeaning of the Targum; the later version is, “And will not make thee altogether desolate.” The phrase occurs in Jeremiah 25:29,and also in Exodus 34:7; Numbers 14:18; Nahum 1:3; in which places the idea of the verb is, to hold guiltless or innocent, toacquit, to let go unpunished, and not to make desolate, to cut off or to destroy. That the former is its meaning in Exodus 34:7,is evident from the explanation which follows, “holding guiltless he will not hold guiltless, visiting the iniquity of the fathers,”etc.; visiting the fathers’ iniquity proves that it is not held guiltless or

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Commentary on Jeremiah and Lamentations - …m.biblestudyguide.org/ebooks/comment/calcom20.pdfCommentary on Jeremiah and Lamentations - Volume 4 by John Calvin This document has been