---
title: "Commentary on Jeremiah and Lamentations, Volume 4"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 100 of 123
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/100/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 4, section 100. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/100/"
---

# Commentary on Jeremiah and Lamentations, Volume 4

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 4 of 5.

## 100. Jeremiah 46:17

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/100/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-4/100/#p-N

[¶0] Jeremiah 46:17 17. They did cry there, Pharaoh king of Egypt is but a noise; he hath passed the time appointed. 17. Clamarunt illic, Pharao rex Aegypti perturbationis, praeteriit tempus statutum (vel, condictum.)

[¶1] This verse ought to be joined with the preceding, for he refers to the cries of the soldiers who had been deceived by their own hopes: they at length cried, Pharaoh is to us a king of confusion. The Prophet predicts what was to be; but he speaks, according to what was usually done, in the past time; for the Prophets announce unknown things as before their eyes, in order to gain credit to their prophecies. He then says, that there would be a cry among the soldiers, Pharaoh the king of Egypt is a king of confusion; for the word שאון, shaun, is to be read in the genitive case; as though the Prophet had said that the soldiers would really find that Pharaoh would not turn out according to his boasting. The name of Egypt first filled him and the whole nation with arrogance; and further, it was dreaded by the neighbouring nations. When, therefore, they came to Pharaoh, they thought that they were coming to some sort of a god. The Prophet derided that foolish confidence unreasonably entertained, and says, “They shall cry there, O Pharaoh, magnificent king, thou art now a king of tumult,” or confusion.

[¶2] What follows is not well explained, as I think, by interpreters; for they all, with one consent, think that Pharaoh is derided, because he delayed time, after having before said that he would go against Nebuchadnezzar; as earthly kings, when they think themselves sufficiently prepared, do not wait until the enemy is at hand, or finds them at home, but go to meet him at a distance. Others think that the time for war had been proclaimed, as it was usual formerly for both sides to proclaim a certain day on which they were to come to a conflict. But from the last verse we may gather that the Prophet meant another thing, he then derides, if I am not mistaken, the folly of Pharaoh for another reason, even because he thought that those threatenings were vain and empty, which had been dispersed by the Jews; for the Egyptians were not ignorant of what had been predicted by the Prophets. Isaiah had long before cried out against the Jews, because they made treaties with the Egyptians, and fled there for aid. There is no doubt but the courtiers, in order to gain favor, said to them, “Behold, our Prophets hinder us as much as they can, and we must take care lest they turn aside the people: while then there is time, let us make the treaty, which will be useful to you as well as to us.” As, then, the destruction of Egypt had been predicted many years before, and as the Egyptians remained in safety after Judea was overthrown and laid waste, it is probable that they became more hardened, thinking that the time had elapsed. And this view, as I have said, is confirmed by the context. For it follows, —

### Jeremiah 46:18

[¶4] Jeremiah 46:18 18. As I live, saith the King, whose name is The LORD of hosts, Surely as Tabor is among the mountains, and as Carmel by the sea, so shall he come. 18. Vivo ego, dicit rex (cui nomen est rex) Jehova exercituum, quoniam sicut Thabor in montibus, et sicut Carmelus in mari, veniet.

[¶5] Why did the Prophet say this, except that the Egyptians thought they had escaped, because the time had been delayed? As, then, the length of time had deceived them, thinking, as they did, that God had told what was false, or that he had forgotten what he had predicted by his Prophets, he says, I live, saith Jehovah, that is, by my life; for God here swears by his life, that what he now declares would come. This seems to be the true meaning. Igor did the Prophet speak thus only for the sake of the Egyptians, but also for the sake of the Jews; for we know that it was usual and common with them proudly to assert that what the Prophets had spoken from God’s mouth was all vain: hence that proverbial saying,

[¶6] “To-morrow we shall die, let us eat and drink.” (Isaiah 22:13)

[¶7] They also called the prophecies burdens, by way of reproach and contempt. As the ungodly promised themselves impunity through God’s forbearance, it was necessary to testify to them what we here read, even that whatever God had threatened would come to pass, though he delayed it for a time. For he suspends his punishment, but his vengeance at length breaks out, when the unbelieving think that all things will turn out prosperously; yea, when they say,

[¶8] “Peace and security, then sudden destruction overtakes them.” (1 Thessalonians 5:3)

[¶9] By the word מועד, muod, then, the Prophets mean a fixed time, not that they had pointed out a certain day, but that they had spoken of the destruction of Egypt, as though God had already gone forth as the judge.

[¶10] As, then, they said that the time had passed by, God here swears by his life; and hence he says, whose name is King, Jehovah of hosts God here sets forth his own greatness in opposition to the power of Pharaoh and of all other kings; for prosperity commonly brings pride with it, and those who excel in dignity and power become self-willed and insolent. Hence to repress this haughty insolence, he says, that the name of King, the God of hosts, belongs not properly to any but to himself alone.

[¶11] It shall come, he says, as Tabor is in the mountains, and Carmel in the sea Their exposition is not suitable who say, “As wild beasts fleeing from hunters, pass over from neighboring mountains to Mount Tabor, and as trees cut on Carmel are carried to the sea.” This is an extremely forced explanation, and cannot be adapted to the present passage. For what is the design of the Prophet? even to shew that what he had just declared would be immutable, and so fixed that it could not be reversed, that though the whole world attempted to frustrate what God had decreed, yet nothing could be done. Then he says, As Tabor is in the mountains, that is, As Mount Tabor is surrounded by other mountains, and has there its deep roots, so that it cannot be torn up; and as Carmel is in the sea Now this Carmel was not understood by the Jews to have been that mount where Nabal dwelt, but a mountain not far from Ptolemais, and it was girded and washed by the sea: hence he says, As Carmel is a mountain in the sea. Tabor as well as Carmel remain fixed, and cannot be transferred to another place; so he says, shall this prophecy come to pass; it is valid and shall be accomplished; as though he had said, “This immutable decree cannot be refixed, as Carmel cannot be moved, nor Tabor, so as to be transplanted elsewhere.” It now follows, —

### Jeremiah 46:19

[¶13] Jeremiah 46:19 19. O thou daughter dwelling in Egypt, furnish thyself to go into captivity: for Noph shall be waste and desolate without an inhabitant. 19. Vasa migrationis fac (vel, para) tibi habitatrix Aegypti; quia Noph (id est, Memphis,) in solitudinem erit, et vastabitur, ut non sit habitator.

[¶14] The Prophet exults over the Egyptians, in order that he might more and more confirm his doctrine; for we have said, and experience teaches the same, that the unbelieving are but little moved when God summons them to his tribunal, and gives evidence of his vengeance; for they remain stupid, except their torpor is by force shaken from them. This is the reason why the Prophet sharply assails the wicked, even that they might awake from their drowsiness.

[¶15] Hence he says, Take to thee the furniture of transmigration, that is, prepare for thyself garments and other things for the purpose of removing. The Egyptians, having a fruitful land, remained quietly in their own country, and led, as it were, a sedentary life. Now the Prophet intimates that they were to move elsewhere; and he bids them to prepare for a long journey, or a long peregrination: Make to thee, then, furniture for transmigration; for Memphis shall be reduced to solitude, and laid waste without an inhabitant

[¶16] He mentions Memphis again, which, as we have said, was a very celebrated city and a royal residence. He says that it would be laid waste, and yet we know that the Pyramids there were reckoned among the wonders of the world. The city was populous, and had many advantages. The Prophet dooms it to desolation. If, then, such solitude awaited the most celebrated city, what was to become of the smaller towns? what was to become of the villages? We now, then, see what was the purpose of the Prophet, even to shew, that when Nebuchadnezzar made an irruption into Egypt, all things would be under his power, so that he would, at his pleasure, seize on, plunder, and lay waste the whole land. It now follows, —

### Jeremiah 46:20

[¶18] Jeremiah 46:20 20. Egypt is like a very fair heifer, but destruction cometh; it cometh out of the north. 20. Vitula formosa Aegyptus, afflictio ab aquilone venit, venit.

[¶19] Jeremiah intimates here, that though Egypt indulged in pleasures, it could not yet escape the vengeance of God. We reminded you yesterday why the Prophets mentioned the wealth, the riches, and the power of the ungodly, even because they are blinded by all the good things in which they abound; for they fear nothing, nor feel any anxiety, but through a false notion they exempt themselves from every evil. As, then, the unbelieving are thus presumptuous and proud, the Prophets, on the other hand, warn them and say, that however they may exult in their own strength and defenses, they would yet, when it pleased God to make them prey, become the most miserable of all.

[¶20] The Prophet, then, in short, takes away the false conceit of the Jews, as well as of the Egyptians; as though he had said, “The Egyptians trust in their prosperity, even as though they were like a heifer frisking in the fields; but calamity,” he says,.” is coming, is coming from the north.” He repeats the same word, in order to remove every doubt: coming, then, is distress, it is coming from the north, that is, from the Babylonians, who were situated northward to Judea, as we stated yesterday.

### Jeremiah 46:21

[¶22] Jeremiah 46:21 21. Also her hired men are in the midst of her like fatted bullocks; for they also are turned back, and are fled away together: they did not stand, because the day of their calamity was come upon them, and the time of their visitation. 21. Etiam mercenarii ejus in medio ejus tanquam vituli saginati, quia etiam ipsi vertent terga, fugient simul, non steterunt, quia dies calamitatis (vel, miseriae) venit super eos, tempus visitationis ipsorum.

[¶23] Here the Prophet represents the mercenaries of Egypt, as we have already said, as being foreign soldiers, who had been hired here and there, and from far countries, such as Lydia was. It may yet have been, that there were not many at that time who had come from beyond the sea to the Egyptians; but they had the Ethiopians, for Ezekiel says that many came from Cush, that is, Ethiopia; and then they had some from Libya and the neighboring countries. Then Jeremiah includes them under one name, and says that they were mercenaries. Now, they who hire themselves seem to be more warlike than others; for they who defend their own country do this from necessity; but those who of themselves seek war, and depart from their own borders for the purpose of engaging in war, seem to be men fit for any bold undertaking.

[¶24] But the Prophet says, also, גם, gam, also mercenaries; that is, not only the Egyptians were accustomed to a delicate and indulgent life, but also the Ethiopians and others who had been hired, They are also in the midst of it as fatted bullocks, that is, they fill themselves with the abundance of Egypt; and hence it was that they became a prey to their enemies; for we know that nothing is more injurious to soldiers than to live delicately and luxuriously. Of all ancient generals, the most celebrated is Hannibal; but how did it happen, that having an invincible army, by which he had terrified all Italy, he afterwards fell? because Campania, with its luxuries, enervated him, for he lived there not like a soldier, but had tables richly furnished for himself and for his army. Hence it was, that they were no more what they had been. So also the Prophet says, “Egypt will ruin its hired soldiers; for she will satiate them with luxuries.” What did at length happen to them? he compares them to bullocks of the stall, מרבק, merebec; some read bullocks of the pasture, but not correctly; for רבק, rebec, is properly to fatten. He then calls them the bullocks of the stall, which are fed that they may become fat and be soon slaughtered. He therefore says, They also shall turn their backs; and then he says, They shall not stand, because the time of calamity is come I cannot finish this subject now.