--- title: "Commentary on Jeremiah and Lamentations, Volume 1" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 72 of 89 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/72/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 1, section 72. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/72/" --- # Commentary on Jeremiah and Lamentations, Volume 1 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 1 of 5. ## 72. Jeremiah 8:22 Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/72/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/72/#p-N [¶0] Jeremiah 8:22 22 Is there no balm in Gilead? is there no physician there? why then is not the health of the daughter of my people recovered? 22. An resina (aut, balsamus) non est in Gilead? an medicus non illic est? nam cur non ascendit sanitas filiae populi mei? [¶1] The Prophet intimates in these words that the slaughter of the people would be so fatal that they would in vain seek remedies; as though he had said, that the disease would be incurable, and altogether deadly. The people, no doubt, ever devised for themselves many kinds of aids, according to what is commonly done; for ungodly men, when any danger appears, look around them on all sides; and when they think that they can be protected by any kind of assistance, or by any of the means they contrive, they rest secure and free from every trouble. Hence the Prophet, that he might dispel such vain confidences, says that there would be no rosin to heal their diseases. The rosin is a liquid which flows, not from every tree, but from the pine, and trees of that kind. [¶2] We may conclude from this passage, as well as from other passages, that the best and the most valuable rosin was found in that part of Judea, called Gilead. Indeed the whole of Judea produced rosin; but as it was more abundant in Gilead, and as that rosin was more odoriferous and more powerful, he expressly mentions that place. The word צרי tsari, means also balsam: and as to this let each follow his own opinion, for the Jews themselves do not altogether agree. They who render it “treacle” wholly depart from the meaning, and offer what is absurd; for we know that treacle is made up of several ingredients: now rosin is not any sort of gum, but a thick liquid, as I have said, which belongs to trees; and from it comes rosin, and mastic, and other things; for the liquid becomes thick after it has flown from the trees. [¶3] He says then, as one astonished, Is there not rosin in Gilead? Is there not a physician there? But the Prophet foretells here by the Spirit, that there would be such a destruction as could not by any means be avoided, that the disease would be incurable. For why, he says, does not health come to the daughter of my people? The reason is added, because healing could not be expected by the people; not that the Jews perceived this, for, on the contrary, they boasted, as I have said, of their perfect safety. But the Prophet here declares that a deadly disease was at hand, which would inevitably destroy the wicked Afterwards follows — ### Jeremiah 9:1 [¶5] Jeremiah 9:1 1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! 1. Quis ponet caput meum aquas, et oculum meum fontem lachrymarum? et deflebo die et nocte (hoc est, dies et noctes) interfectos filiae populi mei. [¶6] He follows the same subject. During times of tranquillity, when nothing but joyful voices were heard among the Jews, he bewails, as one in the greatest grief, the miseries of the people; and being not satisfied with this, he says, Who will set, or make, my head waters, and my eye a fountain of tears? He intimates by these words, that the ruin would be so dreadful that it could not be bewailed by a moderate or usual lamentation, inasmuch as God’s vengeance would exceed common bounds, and fill men with more dread than other calamities. [¶7] The meaning is, that the destruction of the people would be so monstrous that it could not be sufficiently bewailed. It hence appears how hardened the Jews had become; for doubtless the Prophet had no delight in such comparisons, as though he wished rhetorically to embellish his discourse; but as he saw that their hearts were inflexible, and that a common way of speaking would be despised, or would have no weight and authority, he was constrained to use such similitudes. And at this day, there is no less insensibility in those who despise God; for however Prophets may thunder, while God spares and indulges them, they promise to themselves perpetual quietness. Hence it is, that they ridicule and insult both God and his servants, as though they were too harshly treated. As then, the same impiety prevails now in the world as formerly, we may hence learn what vehemence they ought to use whom God calls to the same office of teaching. Plain teaching, then, will ever be deemed frigid in the world, except it, be accompanied with sharp goads, such as we find employed here by the Prophet He adds — ### Jeremiah 9:2 [¶9] Jeremiah 9:2 2. Oh that I had in the wilderness a lodging place of wayfaring men; that I might leave my people, and go from them! for they be all adulterers, an assembly of treacherous men. 2. Quis statuet me in deserto, in diversorio (alii, tugurium, vertunt; sed nescio an reperiatur מלון in hoc sensu) viatorum? et relinquam populum meum et discedam ab illis; quia omnes adulteri, conventus transgressorum (vel, perfidorum; nam בגדים sunt perfidi et apostatoe, ut alibi vidimus.) [¶10] Here the Prophet entertains another wish: He had before wished that his head were waters, that he might shed tears, and he had wished his eyes to be the fountains of tears; but now, after having duly considered the wickedness of the people, he puts off every feeling of humanity, and as one incensed, he desires to move elsewhere, and wholly to leave the people; for their impiety had so prevailed that he could no longer live among them. It is indeed certain that the Prophet had no common grief, when he perceived that God’s dreadful vengeance was not far distant: it is also certain that he was moved and constrained by their detestable conduct to desire to be removed elsewhere. But he speaks not only for his own sake; for he regards his own nation, and expresses his feelings, that he might more effectually touch their hearts. We must then understand, that so great was the sympathy of the Prophet, that he was not satisfied with shedding tears, but that he wished that his whole head would flow into fearn It appears, also, that he was so moved with idignation, that he wished wholly to leave his own people. But, as I have said, his object was to try whether he could restore them to the right way. [¶11] He then shews, in this verse, that the Jews had become so detestable, that all the true servants of God wished to be removed far away from them: Who then will set me in the desert? He seeks not for himself another country; he desires not to dwell in a pleasant situation, or that some commodious asylum should be offered to him? but he desires to be placed in the desert, or in the lodging of travelers. He speaks not of those lodgings or inns, which were in villages and towns; but of a lodging in the desert; according to what is the case, when a long and tedious journey is made through forests, some sheds are formed, that when a traveler is over — taken by the darkness of night, he might be protected by some covering, and not He down in the open air. It is of this kind of lodging that the Prophet speaks: then he no doubt means a shed; but as to the word, we may retain, as I have said, its proper meaning. What is meant is, that to dwell in the desert alllong wild beasts was better than to be among that abominable people. By expressing this wish he inflamed no doubt the fury of the whole people, or at least of most of them; but it was necessary thus forcibly to address them: as they submitted to no kind and wholesome warnings and counsels, they were to be forcibly stimulated and urged by such reproofs as these. [¶12] I will leave my people This had an emphatic, bearing; for delightful to every one is his native soil, and it is also delightful to dwell among one’s own people. As then the Prophet wished to be removed into the desert,, and to leave his own people, all his relatives and the nation from which he sprang, and to depart frora them, it follows that they nmst have come to extremities. [¶13] And the reason is added, For all are adulterers I take the word מנאפים menaphim, adulterers, in a metaphorical sense, as meaning all those who had departed from God, and abandoned themselves to ungodly superstitions, or those who had become so vitiated and corrupt as to retain no integrity. He does not then call them adulterers, because they were given to whoredoms, but because they were immersed in all kinds of defilements. He afterwards calls them an assembly of apostates, or of perfidious men. The word עצר, otsar, means to prohibit, to restrain: hence the noun עצרת ostaret, means a summoned assembly, when, according to an oath or laws, men are forced to meet; and after the assembly is proclaimed, they dare not depart. Then the Prophet by this word points out the consent and union that existed among that people, as though he had said, that they no less clave to their sins, that if by a solemn rite or authority or ordinance they had been summoned together and were prohibited to depart. We hence see that he condemns the impious consent that was among the people, and also their pertinacity; for they could by no means be restored to a right mind. And for this reason he calls them also בגדים begadim, transgressors; for by this word the Hebrews mean, not every kind of sinners, but those who are wholly wicked: and hence the prophets, when, they speak of apostates and revolters, ever call them בגדים, begadim, as in this passage. I shall not proceed farther. ### Prayer Lecture 34 ### Prayer [¶16] Grant, Almighty God, that since thou hast been pleased that the prophetic writings should be preserved for our use, that they may continually excite us to repentance, and that since thou stiffest up daily those who urge us by their exhortations, and draw us, as it were by force, to repent, — O grant, that there may not be in us such perverseness as we see existed in thine ancient people; but that we may render ourselves teachable, and be so moved by thy threatenings, as to anticipate thy judgment, lest we, mistaking thy forbearance, should at length be visited with that dread, described to us by thy servant Jeremiah, but that we may, on the contrary, find thee to the end to be not only a reconcilable but also a most merciful Father, until we shall at last enjoy a fuller knowledge of thy goodness in thy celestial kingdom, through Jesus Christ our Lord. — Amen. ### Lecture thirty fifth [¶18] LECTURE THIRTy-FIFTH