---
title: "Commentary on Jeremiah and Lamentations, Volume 1"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 75 of 89
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/75/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 1, section 75. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/75/"
---

# Commentary on Jeremiah and Lamentations, Volume 1

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 1 of 5.

## 75. Lecture thirty sixth

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/75/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-1/75/#p-N

[¶0] Lecture Thirty-Sixth

### Jeremiah 9:10

[¶2] Jeremiah 9:10 10. For the mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through them; neither can men hear the voice of the cattle; both the fowl of the heavens and the beast are fled; they are gone. 10. Super montes tollam (vel assumam) fletum et lamentationem, et super pascua (vel, loca amoena; alii vertunt, tuguria) deserti planctum; quia vastata sunt (alii vertunt, incensa;) ita non sit vir transiens, et non audiunt vocem pecudum; ab ave coelorum (hoc est, ab avibus) usque ad bestiam migrarunt, abierunt.

[¶3] The Prophet had exhorted others to lament and to bewail. He now comes forth as though none had ears to attend to his admonition. As then he himself undertakes to mourn and to lament, he no doubt indirectly condemns the insensibility of the whole people. He saw by the spirit of prophecy, that all the rest thought what he said incredible and therefore fabulous. For though the kingdom of Judah was at that time much wasted, and the kingdom of Israel wholly fallen, they yet continued secure and heedless when they ought to have expected God’s vengeance every day, and even every hour. Since then there was such insensibility in the people, the Prophet here prepares himself for lamentation and mourning.

[¶4] I will take up, he says, mourning and lamentation for the mountains The words may be explained, “I will take up mourning, which shall ascend as far as the mountains;” but the cause of mourning seems rather to be intended; for it immediately follows, and weeping for the pastures of the desert Had not this clause been added, the former meaning might be taken, that is, that mourning would be so loud as to penetrate into the mountains or ascend into the highest parts. But as Jeremiah connects the two clauses, for the mountains, and for the pastures of the desert, the other meaning is much more appropriate, — that the confidence of the people was very absurd, as they thougilt themselves beyond danger, dwelling as they did on the plains; for the enemies, he says, shall leave nothing untouched; they shall come to the mountains and to the pastures of the desert. It hence follows, that they were foolish who promised themselves quietness on the plains, where the enemy could easily come.

[¶5] We now then understand the Prophet’s meaning: he sets here his own fear and solicitude in contrast with the stupor of the whole people. I will raise, he says, weeping and lamentation for the mountains: but others remained secure and thoughtless in their pleasures. He then shews, that while they were blind, his eyes were open, and he saw the coming ruin which was now at hand. And he sets the mountains and pastures of the desert in opposition to the level country. For when a country is laid waste, we know that still a retreat is sought on mountains; for enemies dread ambushes there, and access is not easy where the roads are narrow. Then the Prophet says, that even the mountains would not be beyond the reach of danger, for the enemies would march there: he says the same of the pastures of the desert. We hence learn how absurd was their confidence who thought themselves safe because they inhabited the plain country, which was the most accessible.

[¶6] As to the word נאותnaut, it comes from נוהhue, which means to dwell. He then takes נאות haut, as signifying pleasant places, or pastures. Some render it sheds or cottages. David uses the same word in Psalm 23:2, in speaking of God’s favor to him, who was pleased to become his shepherd:

[¶7] “He makes me to lie down,” he says, “in pleasant places.”

[¶8] But the Prophet no doubt means pastures here. And he calls them the pastures of the desert. The word מדבר midbar, we know, is taken to designate not only waste and sterile places, but also a mountainous country. Though then the richest pastures were on mountains, yet the Jews were wont to call them deserts: there is therefore nothing absurd in saying, the pleasant places or pastures of the desert. But we must bear in mind the contrast, of which I have reminded you: for he intended to condemn the foolish confidence of the people, who thought that they were dwelling in safety, when yet they were exposed to enemies, and had no means to repel or retard their progress.

[¶9] Because they are laid waste, He says. This word may be taken in another sense, “burnt up;” but it is not suitable here. He says then that these places are laid waste, so that no one passed through. He means that mountains would not only be without inhabitants, but would be so deserted and solitary that there would be none passing over them. There would then be none to frequent them. It hence follows, that there would be no inhabitants, He then adds, that no voice of cattle was heard; as though he had said, that their enemies would take away as their spoil whatever should be found there: for the wealth of mountains consists in cattle; for there is neither sowing nor reaping there; but inhabitants of mountains get their living and whatever is necessary to support life, from flesh and skin and milk and cheese. When therefore the Prophet declares that there would be no voice of cattle, it is the same as though he had said, that the mountains would become altogether uninhabited, for their enemies would take away all the cattle found there.

[¶10] He then adds, From the bird of the heavens to the earthly beast they shall migrate and depart Here he seems again indirectly to reprove the insensibility of the people, as though he had said, that the birds would feel it to be the judgment of God, while yet men were wholly insensible; and that there would be a similar feeling in brute animals; as though he had said, that there would be more understanding in birds and animals than in the Jews, who had not only been created in the image of God, but had also been enlightened as to the truth of salvation; for shine among them did the truth of God in the law. Hence the Prophet shews that this stupidity was most shameful; for they were as stupid as if they had no thought and no understanding, while yet birds acknowledged the vengeance of God, and brute animals were terrified by it. We now perceive the meaning of the Prophet. It follows —

### Jeremiah 9:11

[¶12] Jeremiah 9:11 11. And I will make Jerusalem heaps, and a den of dragons; and I will make the cities of Judah desolate, without an inhabitant. 11. Et ponam Jerusalem in acervos, in locum draconum; et urbes Jehudah ponam vastitatem, ut non sit habitator.

[¶13] The Prophet comes now toJerusalem and the neighhouring cities. He said before, that ruin would reach the mountains and the farthest recesses; but he says now, I will turn Jerusalem into heaps This seemed incredible, for it was a well fortified city, and also full of inhabitants to defend it: we know besides that the Jews were in confederacy with the kingdom of Egypt. This denunciation then was extremely unwelcome to the Jews. But though they thought themselves hitherto safe, yet the Prophet set before their eyes their final destruction. They indeed regarded it as a fable; but they found too late, that the despisers of God gain no advantage in hardening· themselves against his threatenings. We shall meet with this verse again; I shall therefore now pass over it lightly.

[¶14] He says, that it would be hereafter a place for dragons; as though he had said, that it would be no longer inhabited. He declares the same respecting the cities of Judah, — that they would all be a waste. We hence see how courageous and persevering a mind was Jeremiah endued with, that he dared to preach thus in the midst of the city, and to set himself in opposition to the king and his counsellors, and to the whole people, who wished to be soothed with flatteries, and who had been thus treated by the false prophets. As then Jeremiah was thus bold, as a celestial herald, to denounce on them this dreadful calamity, we hence learn that he was endued with the power of God, and that he did not speak as one commissioned by men; for had he not been sustained by God’s power, he must have been a hundred times disheartened, nor would he have dared to speak a word. This invincible courage seals his doctrine; ibr we hence with certainty learn, that it proceeded from God, because the wonderful power of the ttoly Spirit was evident. He afterwards adds —

### Jeremiah 9:12

[¶16] Jeremiah 9:12 12. Who is the wise man, that may understand this? and who is he to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth and is burned up like a wilderness, that none passeth through? 12. Quis vir prudens ut intelligat hoc? (ad verbum, et intelligens,) et ad quem loquutum est os Jehovae, ut annunciet quare perierit terra, vastata sit instar deserti, ut nemo transeat? (מבלי עבר absque transeunte, ad verbum.)

[¶17] Here the Prophet reproves more sharply the insensibility of the people, because none attended to the judgments of God; for though they were apparent, no one considered them. The question arose from astonishment; for it was like something dreadfully monstrous, that so few among the people knew that God would be the punisher of crimes so apparent to all. Had they a particle of understanding, they must have known that a dreadful calamity was nigh at hand, since they continued in so many ways to provoke God. And now that the labor of the Prophet, after having said what ought to have roused them all, had been all in vain; was not this doubly monstrous? For he had spent a long time, and had never ceased to cry; and yet all were deaf, nay, his teaching was treated with contempt.

[¶18] Hence is his astonishment, when he says, Who is a wise man? he intimates that there was hardly one in a hundred whom the fear of God influenced. It must then be remembered, that the Prophet complains of the few number of those who perceived:, that it could not be but that God would shortly put forth his hand to punish the wickedness which then everywhere prevailed. But yet he exhorts all the faithful children of God to disregard the nmltitude, and to gather courage, and to make more account of God’s word than of the contumacy of them all. There are then two things in this sentence; for the question means, that few could be found among the people who were wise, and who applied their minds and thoughts to consider the miserable state of the people; but, on the other hand, he intimates that it is true wisdom in God’s faithful servants, not to despond, and not to follow the nmltitude. He then intimates that they are alone truly wise who consider God’s judgments before He openly executes them. There is a similar sentence in Psalm 107: 43; for the Prophet, after having spoken of God’s judgments, which are visible through the whole world, exclaims,

[¶19] “Who is a wise man, that he may understand these things?”

[¶20] as though he had said, that though the works of God, which evidence both his goodness and his judgment, might indeed be observed in every part of the world, yet that all were blind. The Prophet then by this exclamation reprobates the insensibility of men, who overlook God’s judgments, though they are apparent before their eyes. So also the same thing is meant in this place, Who is a wise man? But we must further notice the second thing, to which I have referred, namely, that all the faithful are here encouraged, as the Prophet teaches us, that this is the rule of wisdom, — to open our eyes to see God’s judgments, which are hid from the world: while others are drawn away by their lusts or sunk in their stupor, the Prophet teaches us, that we are wise, when we duly consider, as I have already said, what the Lord has made known to us in his word. Hence it follows, that all the wise men of this world are foolish, who so harden themselves, that they do not perceive in God’s word what is yet open to their eyes. Who then is a wise man, and he will understand these things?

[¶21] He afterwards adds, To whom has the mouth of Jehovah spoken to declare this? He complains here that there were no prophets. He said, at the beginning of the verse, that there were none wise, because all heedlessly despised the threatenings and judgments of God: now in the second place he adds, there were none to arouse the careless people who were asleep in their sins. But by this sentence he claims authority for himself; for though he was without associates and assistants, he yet intimates that his teaching was not, on that account of less value: “Be it,” he says, (for he speaks by way of concession,) “be it, that there is no prophet to recall the people from their sins, to exhort them to repent, to terrify the ungodly: however this may be, yet the Lord has appointed me to teach and to exhort the people.” We hence see that the Prophet claims for himself full and complete authority, though he alone denounced God’s vengeance. Many indeed then boasted that they were prophets; but they were only false flatterers. When the Prophet saw that many abused the name, and did not perform the office faithfully and sincerely, he set himself in opposition to them all; as though he had said, “It is enough that the Lord has commanded me to do this; I therefore denounce on you this calamity, which ye heedlessly disregard, because false teachers deeeive you by their mischievous adulations.”

[¶22] Who will declare, he says, why the land is to perish, and to be laid waste like the desert, so that there should be no inhabitant? We may apply this to two periods. For when Jeremiah spoke, the kingdom was yet standing, and, as I have said, the Jews were not so subdued as to humble themselves before God: they were therefore still indulging themselves in their sins. Now whence did this indulgence proceed, except from their prosperous condition? Yet the Prophet says that the land had perished, and justly so; but he says this, because he did not judge of the people’s state according to what it appeared then to be, but according to the judgment which he saw by the prophetic spirit was impending over them. And we may extend this farther; as though Jeremiah had said, “When God shall have so chastised this people, that there may be as it were a visible monument of celestial wrath; there shall yet be then no prophets to remind them whence these evils have proceeded.” This indeed we know was the case, when the city was partly burnt and partly demolished, and the temple pulled down: the contumacy of the people was so great, that their hearts were stone, and their minds iron. There was then a monstrous hardness in that calamity. They indeed cried for their evils; but no one perceived that God was executing what he had denounced for so many years. For Jeremiah, as we have said, exercised his office of teaching for a long time: but before he began, Isaiah had already been were out; and before Isaiah, Micah had prophesied. Though, however, threatenings had been renewed daily for a hundred years, and terrors had been announced, yet there was no one who attended.

[¶23] This passage, then, may be thus explained, — That when threatenings should appear by the effect not to have been announced in vain, yet the people would even then be insensible, for no one would attend to nor consider God’s judgment: they would all indeed feel their evils, but no one would regard the hand of him who smote them, as it is said in another place. (Isaiah 9:13.) Either meaning may be allowed; but, as I think, the Prophet here deplores the hardness and contumacy of the people at that time; as though he had said, that there were none who considered God’s judgments, and that there was no prophet to rouse those who were torpid. But yet, as it has been stated, he thus intimates, that he had sufficient authority, though he had no associate or assistant; for he had been chosen by God, and had been sent to carry this message. It follows —