--- title: "Commentary on Jeremiah and Lamentations, Volume 3" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 16 of 88 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-3/16/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 3, section 16. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-3/16/" --- # Commentary on Jeremiah and Lamentations, Volume 3 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 3 of 5. ## 16. Jeremiah 22:10 Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-3/16/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-3/16/#p-N [¶0] Jeremiah 22:10 10. Weep ye not for the dead, neither bemoan him: but weep sore for him that goeth away: for he shall return no more, nor see his native country. 10. Ne fleatis (vel, ne lugeatis) super mortuum, et ne condoleatis ei; flete flendo super eum qui migrat, qui non revertetur amplius, et videbit (hoc est, ut videt) terram nativitatis suae. [¶1] They explain this verse of Jehoiakim and Jeconiah, but I consider it rather a general declaration, for the Prophet wished briefly to shew how miserable would be the condition of the people, as it would be better and more desirable at once to die than to protract life in continual languor. Of the kings he wilt afterwards speak, but reason compels us to extend these words to the whole people. [¶2] When a people flee away, being not able to resist their enemies, they may look for a restoration. In that case all dread death more than exile and all other calamities which are endured in this life, for they who remain alive may somehow emerge from their ills and troubles, or at least they may have them alleviated; but death cuts off all hopes. But the Prophet says here that death would be better than exile; and why? Because it would have been better at once to die than to protract a life of misery, weariness, and reproach, and at last to be destroyed. By saying, then, Weep ye not for the dead, nor bewail him, it is the same as though he had said, “If the destruction of this city be lamented, much more ought they to be lamented who shall remain alive than those who shall die, for death will be as it were a rest, it will be a harbor to end all evils; but life will be nothing else than a continual succession of miseries.” We hence conclude that this ought not to be confined to the two kings, but viewed as declared generally of the whole people. [¶3] It follows, For he shall return no more, that he may see the land of his nativity He shews that exile would be a sort of infection that would gradually consume the miserable Jews. Thus death would have been far better for them than to be in this manner long tormented and to have no relaxation. He then takes away the hope of a return, that he might shew that their exile would be as it were a dying languor, corroding them as a worm, so that to die a hundred times would have been more desirable than to remain in such a hard and miserable bondage. It now follows: ### Jeremiah 22:11-12 [¶5] Jeremiah 22:11-12 11. For thus saith the LORD touching Shallum the son of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place; He shall not return thither any more: 11. Quia sic dicit Jehova ad Sallum (vel, super Sallum) filium Josliae, regis Jehudah, qui regnat pro Josia patre suo, quando (רשא, est quidem relativum, sed non dubito quin, sumatur hic pro adverbio temporis; et ideo obscuerant sensum interpretes, dum vertunt, qui egressus est, et coguntur deinde mutare sensum verbi; sed hoc optime fluit et soepe occipitur pro quando) egressus fuerit ex hoc loco, non revertetur amplius: 12. But he shall die in the place whither they have led him captive, and shall see this land no more. 12. Quoniam in loco ad quem transtulerint ipsum, illic morietur, et terram hanc non videbit amplius. [¶6] What he had before said generally he now applies distinctly and especially to the person of the king, that the people in general might know that they could not escape that punishment from which even the king would not be exempt. They, no doubt, when they heard that such a hard and bitter lot would happen to a king, regarded it as a thing incredible; but Jeremiah intended to shew in his person that what we have just seen was nigh them all, that is, that it would be better for them at once to die than to pine away for a long time. [¶7] We must at the same time notice, that what these two verses contain respecting the king is not said as though it applied to him alone, but rather that every one might apply it to himself what the Prophet said of the king alone. [¶8] As to the word Shallum, it is thought that Jehoiakim was so called, who had also the name of Jeconiah, and who had of his own accord given up the kingdom and died in exile. But as he is called the son of Josiah, a doubt has arisen. But if we duly consider what sacred history relates, the probable conjecture is, that he was not his son but his grandson, for the chosen successor of his father was Jehoiakim, called also Eliakim. Yet Matthew calls him the son of Josiah, and that he was born to him together with his brethren. (Matthew 1:11.) But we know that it was a common thing with the Hebrews to call descendants sons, especially when the family of David was spoken of; that the order of succession might be preserved, those who next followed their predecessors were called sons. Thus, according to this custom, Elialdm might have been deemed his son, who was really his brother. As, then, he was the successor of Josiah, he is called his son. [¶9] There is yet no doubt but that God shews here that a pious king would not be a patronizer either to his own son, or to his grandson, or to others; for hypocrites are wont to form a defense for themselves from the holiness of their fathers. And as king Josiah had faithfully served God, his sons thought that God was in a manner bound to themselves, as though all this had not proceeded from the mere bounty of God, that Josiah had been so sincerely religious. But hypocrites, as I have just said, seek ever to render God bound to them. Hence the Prophet checks this false confidence, and declares that though Josiah was approved of God, yet his memory would not be of such an account as to shield his posterity from punishment. God, indeed, promises in his Law to be merciful to the thousandth generation, even to them who love him, (Exodus 20:6) but the ungodly very absurdly lay hold on this, as though they held God bound to them; for they thus imagine that they can deprive him of his power, and judgment, and authority over the world. The meaning then is, that Shallum in vain promised safety to himself because he had descended from the holy king Josiah, who had been a patron of eminent piety, for this could not be the means of lessening his punishment, inasmuch as he had degenerated from his father, whom he ought to have imitated, knowing that he was approved by God. And this also was the reason for the repetition, for he not only calls him the son of Josiah, but also adds, that he reigned instead of his father Josiah. Though, then, he succeeded so pious a king, he yet became degenerated and departed from the example of his father. [¶10] When he shall have gone forth from this place, he shall not return here any more As, then, the king was precluded from returning, what would become of the common people and the dregs of society? Could their condition be better? How then could the Jews dare flatter themselves when they perceived so dreadful an evidence of God’s wrath in the king himself, on whom depended their safety? A confirmation follows, For he shall die in the place to which they shall have led him away He intimates that he was to be by force carried away; he doubtless did not surrender himself until he saw that he was under the necessity of yielding. Then the Prophet in effect says that he would be a miserable exile, driven into banishment against his own will. It is then added, that he would see no more the land of his nativity, so that his lot would be nothing better than that of any one of the common people. It follows, — ### Jeremiah 22:13 [¶12] Jeremiah 22:13 13. Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbour’s service without wages, and giveth him not for his work; 13. Ileus qui aedificat domum suam in non justitia, (hoc est, injuste,) et coenacula sua in non judicio (hoc est, sine rectitudine et aequitate;) proximum suum servire facit gratis, et opus ejus non reddit ei (vel, quod ille operatus fuerit non reddit ei; (vel, quod ille operatus fuerit non reddit ei; quidam enim volunt esse verbum, alii nomen, sed idem manebit sensus). [¶13] The Prophet begins here to shew that it could not be otherwise but that the king’s palace as well as Jerusalem must be destroyed, for their wickedness had arrived to the highest pitch; but he now, as it will appear presently, reprehends the father of Jeconiah. [¶14] He then says that the city was full of robberies, and especially the palace of the king. Yet I do not think that the Prophet speaks only of the king, but also of the courtiers and chief men. We must also bear in mind what I said yesterday, that the common people were not absolved while the king was condemned. But as dignity and honor among the people belonged both to the king and the princes, the Prophet exposes them publicly, that, it might be made evident how deplorable the state of things was throughout the whole community. We must at the same time add, that the chief among them were first summoned to judgment, not only because every one had privately offended, but because they had by their bad examples corrupted the whole body of the people; and also, because they had taken more liberty, as they feared nothing. We indeed know that the rich exercise tyranny, because they deem themselves exempt from all laws. This, then, is the reason why the Prophet here denounces, in a special manner, a curse on the king and the chief men. [¶15] He says, that they built unjustly; his words are, with no justice and with no judgment, by which he designates cruelty, frauds, and robberies; he, in short, includes under these words all kinds of iniquity. The way in which these things were done is stated; they wronged their neighbors, by demanding and extorting labors without rewarding them. Here, indeed, the Prophet only refers to one kind of injustice; but it may hence be easily concluded, how unjustly and wickedly they ruled who were then in authority; for they employed their neighbors, as though they were slaves, in building houses and palaces, for they denied them their wages. But nothing can be more cruel than to deprive the poor of the fruit of their labor, who from their labor derive their daily support. It is, indeed, commanded in the Law, that the wages of the laborer should not sleep with us, (Leviticus 19:13) for that would be the same as to kill him. There is also another indignity; when a robber kills a man, his object is the spoil; but he who extorts labor from a poor man, and sucks, so to speak, his blood, afterwards sends him away naked and needy; this is more atrocious than by violence to kill him. We now perceive the meaning of the Prophet. But as he continues the same subject, I shall defer any further remarks till to-morrow. ### Prayer Lecture 81 ### Prayer [¶18] Grant, Almighty God, that since thou continuest both by chastising us, and by kindly alluring us to thyself, to deal with us in such a way as to find out whether we are healable, — O grant, that we may not he hardened either against thy threatenings or thy promises, but follow in a teachable spirit what thou shewest is pleasing to thee, and make progress in holy living, and become daily more watchful and diligent, until we shall at length reach the goal which is set before us, and receive the reward of our faith in thy celestial kingdom, which has been obtained for us by the blood of thine only-begotten Son. — Amen. ### Lecture eighty second [¶20] Lecture Eighty-Second [¶21] In the last Lecture we began to explain the reproof given by the Prophet to King Jehoiakim for his cruelty and oppression; for in building his splendid palaces, he constrained the people to labor for nothing. This was the crime which the Prophet pointed out when he said, He! he builds unjustly, and his chambers by iniquity; literally, “not in judgement.” [¶22] As Jehoiakim might have objected and said, that this was lawful for him, for kings think that the whole world has been created for their sake, the Prophet called his attention to the common rights of men, for all the Israelites were his relations; as though he had said, “Though thou excellest in dignity, yet thou art one of the race of Abraham, and taken from the midst of thy brethren; there is, therefore, no reason for thee to take so much liberty as though they were to be thy vassals.” We hence see the design of the Prophet, when he condemned the cruelty of King Jehoiakim, who in building magnificent palaces treated the people arbitrarily and unjustly, and extorted more labor than what was right. It now follows, —