---
title: "Commentary on Jeremiah and Lamentations, Volume 5"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 6 of 107
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/6/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 5, section 6. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/6/"
---

# Commentary on Jeremiah and Lamentations, Volume 5

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 5 of 5.

## 6. Jeremiah 48:29

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/6/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/6/#p-N

[¶0] Jeremiah 48:29 29. We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogancy, and his pride, and the haughtiness of his heart. 29. Audivimus superbiam Moab; superbit valde fastum ejus (vel, arrogantiam ejus) et superbiam ejus (nomen est etiam ejusdem significationis, et ab eadem radice, quemadmodum si quis diceret ferocitatem et ferociam, tantum pronuntiatione differunt istoe voces) et altitudinem cordis.

[¶1] Here the Prophet intimates by anticipation, that how much soever the Moabites might boast, they could not, by their boastings and their pride, so succeed that God should not appear against them as a Judge. We have said already, that as the Moabites had been long in a quiet state, what the Prophet denounced on them, appeared at the first hearing as incredible. It is then by way of anticipation that he says, that the Moabites were proud, did swell with haughtiness, and breathed much arrogance, that, in short, they manifested high and lofty spirits. When the Prophet says all this, and adds, that nothing would avail them, we see that he meets those doubts which might have possessed weak minds, so as to prevent them to believe his prophecy.

[¶2] And when he uses the words, We have heard, he not only means by report, but that the Moabites loudly boasted, as it is usual with proud men; for they made, so to speak, a bellowing, and sought, even by their tongues alone, to strike others with terror. As then they proclaimed their wealth and their power, they sought in a manner to shake the very air, so that all might tremble at their voice alone. This seems to have been expressed by the Prophet, when he said, We have heard In short, Jeremiah does not mean that the report of the pride of Moab had spread abroad, as rumors often fly respecting the haughtiness and boastings of men; but he intimates that the Moabites were heralds of their own power, so that they spoke in lofty terms of their own greatness, and thus their own tongues testified of their haughtiness and arrogance. And hence it was that the Prophet enlarged on their pride; Moab is very proud, he says; we have heard his haughtiness, his pride and his arrogance, (though it be the same word,) and the loftiness of his heart, or, as we may say in Latin, et altos spiritus, and his high sprits. It now follows —

### Jeremiah 48:30

[¶4] Jeremiah 48:30 30. I know his wrath, saith the LORD; but it shall not be so; his lies shall not so effect it 30. Ego cognovi, dicit Jehova, insolentiam ejus; et mendacia ejus non rectitudo; non sic facient.

[¶5] This verse is variously explained, at least the second clause. Some render it, “His indignation, and not what is right;” then they add by itself, “his lies;” and lastly, “they have not done rightly,” or as others, “they will not do anything fixed,” which is more suitable, and comes near to the rendering which I have given. But I will not here discuss other interpretations, or try at large to disprove-them, but it is sufficient for us to understand the real meaning of the Prophet.

[¶6] In the first place, God is here introduced as saying, I know his insolence The pronoun אני, ani, is emphatical, for in the last verse the Prophet had said, that the boastings of Moab were a terror, as they spoke loudly of their own strength and defences. As then they thus with open mouths sounded forth their own praises, they filled all their neighbors with terror; hence the Prophet said, We have heard the pride of Moab Now God also on his part gives this answer, I know, he says, his insolence; as though he had said, “The Moabites do not thus boast, but that I am a witness; all these things ascend to my tribunal.”

[¶7] He afterwards adds, still in the person of God, Not rectitude are his lies By the word עברתו, obertu, which some render, “his indignation,” the Prophet means, I think, insolence. It signifies properly excess, as it comes from עבר, ober, to pass over. The noun is indeed often taken to express indignation, because anger keeps within no limits, but is, as Horace says, a momentary madness. But on account of what the passage seems to require, I render it insolence, and it is the most suitable word. And God having declared that the insolence of Moab was seen by him, mentions also his lies The word בדים, means branches of trees, and sometimes sons or children, they being members of the community; and hence some render it “sons” here, as though the Prophet had said, that after the Moabites had been cut off, there would be none remaining to continue their name in the world. As then there was to be no posterity to the Moabites, they think that בדים, badim here means sons or children. But this view cannot be admitted, because we shall hereafter see that there was to be some residue to the Moabites. We cannot then take בדים, badim, but as referring to their vain boastings, for they were nothing but lies.

[¶8] But we must consider what Jeremiah says; the word כן, ken, means right; and I take the two words as being in apposition, “His lies are not right;” that is, there is no stability in his lies. For when an apposition is explained, one of the words is turned to an adjective, or a preposition is inserted: Not right then are his lies; that is, in his lies there is no rectitude, or in his lies there is no stability. But the rectitude of which the Prophet now speaks, refers not to justice or equity, but to stability; and that it has this meaning may be gathered from other places. Then he says, that the boastings which the Moabites indulged in were vain, because God would not establish what they thought, or as they commonly say, what they presumed.

[¶9] And then he adds the reason; the particle כן, ken, is to be taken here adverbially; it is an adverb of likeness, “so,” or thus, they shall not so do; that is, as they had conceived in their minds. It is a confirmation of the last clause; for why was there to be no stability in their lies? because God would break down the Moabites, so that their counsels would be vain, without any effect. We now then perceive the meaning of the words. Isaiah 16:6 uses nearly the same expressions, but he does not add this confirmation, that they would not be able to do what they intended. He only says, “there shall no rectitude be in their boastings,” לא כן בדיו, la ken bediu, having previously spoken of the loftiness of their heart and of their ferocity and insolence; for he mentions the third word with the other two.

[¶10] Now this verse may be accommodated to our use; whenever the ungodly indulge in boasting, and insolently arrogate all things to themselves, let us not fear and tremble, but bear in mind what the Prophet teaches us here, whose admonition is very necessary; for he shews that this pride is in derision with God, and that when the ungodly fulminate in a terrible manner, there will be no effect to their lies. It follows, —

### Jeremiah 48:31

[¶12] Jeremiah 48:31 31. Therefore will I howl for Moab, and I will cry out for all Moab; mine heart shall mourn for the men of Kirheres. 31. Propterea super Moab ululabo, et ad Moab totum (hoc est, penitus ad totam gentem) clamabo, meditabor ad viros urbis testae.

[¶13] Some think the last word to be a proper name, though, according to etymology, it is “the city of potsherd.” They therefore give this rendering, “the strong city.” But Isaiah calls it “Kir-hareseth,” קיר-הרשת; he extends the word by adding a syllable to it; but the word, however, is the same. Then he says, I will think of the men of Kir-cheres The word הגה, ege, is properly to complain, to whisper, to murmur; and hence some render the words not improperly, “I will mutter to the men of the city of potsherd.”

[¶14] The Prophet does not relate here what he would do, as I have before reminded you; but that he might represent to the life the ruin of Moab, he mentions their howling, crying, and complaints. He then says, I will howl, cry aloud, and with a trembling voice complain, as those who are grievously oppressed with evils; at one time they complain, cry aloud, and howl, and at another they mutter inwardly, grumble and murmur. Thus the Prophet assumes the character of such persons, in order that he might more fully set forth the extreme calamity of that nation. He afterwards comes to particulars: —

### Jeremiah 48:32

[¶16] Jeremiah 48:32 32. O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants are gone over the sea, they reach even to the sea of Jazer: the spoiler is fallen upon thy summer-fruits and upon thy vintage. 32. A fletu Jaezer flebo (vel, a planctu plangam) tibi (id est, super to) vitis Sibmah; propagines tuae penetrarunt ultra mare (trajecerunt mare,) usque ad mare Jaezer (hoc est, cives Jaezer, vel propagines) attigerunt; super aestivales (vel, aestivos) fructus tuos (vel, messes proprie,) et super vindemias tuas irruit vastator.

[¶17] Here the Prophet shews more clearly what he had said generally before, that Sibmah would weep for her vines, after having wept for Jazer. These were cities in the land of Moab, as it appears from other places. Some give this rendering, “In comparison with the weeping” or mourning, etc.; and מן, men, as it is well known, has this meaning; but as ב, beth, “in weeping,” is adopted by Isaiah, instead of מן, men, there is no doubt but that the Prophet means a continued mourning, when he says, From (or with) the weeping of Jazer I will weep for thee, vine of Sibmah; that is, there will be no end to weeping; for after the Moabites had mourned for the destruction of the city Jazer, a new cause of weeping would arise, for other cities would be destroyed, and especially Sibmah.

[¶18] Now the region of Sibmah was very fertile, especially on account of the abundance of vines. Then the Prophet includes the whole wealth of that city under the word vine; nay, he designates the citizens as its shoots or young branches. I will weep, he says, “over thee, the vine of the vine-bearing region of Sibmah; for thy shoots, that is, thy wealth, have passed over the sea, and the citizens of Jazer, who were thy neighbors.” He afterwards repeats respecting the city of Jazer what he had said, because its calamity was connected with the other, and was the same. For God had involved these two cities in the same destruction. Jazer then came even to the sea. Now a waster rushed in: Isaiah has shouting, הידד, eidad, which is added presently here; but the word there has quite a different meaning, that all rejoicing would cease. The word here is שדד, shidad, and means a waster or spoiler. A waster then has fallen, that is, has come with great irresistible force, on thy vintages and harvests; that is, that he may scatter and consume all things. It follows, —

### Jeremiah 48:33

[¶20] Jeremiah 48:33 33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting. 33. Et tolletur laetitia et exultatio ab agro fertili (neque enim est hic proprium loci nomen; scio quidem montem Carmelum esse celebrem, sed hic accipitur appellative, quia agitur de regione Moab; sicut explicative continuo post additur proprium nomen regionis,) a terra Moab (inquit Propheta,) et vinum e torcularibus cessare faciam (loquitur adhuc in persona Dei,) non calcabit cum cantico, cantico, non erit canticum.

[¶21] He pursues the same metaphor or comparison; for he says that all places would be laid waste and desolate, which before had been valuable and highly regarded on account of their fruitfulness. Cease then shall all rejoicing from the land of Moab, however fruitful it might have been. And then he adds, I will make the wine to cease from the presses; that is, no one shall press the grapes, that from them the wine may flow. And he adds, הידד הידד, eidad, eidad, shouting, shouting, for there will be no shouting Some render הידד, eidad, “signal,” celeuma, (vel celeusma,) a Greek word, but used also in Latin: κέλευμα is said by the Greeks to be the shouting of sailors, especially when they drive to the shore; they then rouse one another in rowing, and also congratulate one another, because they are nigh to land; for to see the harbor is a cause of special joy to sailors, as though it were a restoration to life and safety. But this word κέλευμα is applied to other things, as it may be said that reapers sing a celeusma when they finish their work. The vine-dressers had also their songs; and they were sung by heathen nations, as Virgil says. “Now the worn-out vine-dresser sings at the extreme rows of vines.” By extreme rows or ranks he seems to mean the extreme parts of the vines; for extreme rows (antes) are properly prominences or overhanging stones. Now when they had come to the end, they sang and congratulated themselves as to the vintage. It was then a common custom among all nations.

[¶22] The Prophet, now alluding to this, says, “They who shall tread in the winepress shall not be as usual joyful, so as to have their shouting, shouting, הידד הידד, eidad, eidad.” He repeats the word, because men greatly exult at the vintage, and are excessive in their rejoicings. This is the reason why the Prophet mentions the word twice. He then adds, there shall be no shouting, לא הידד, la eidad, because there would be no vineyards. Isaiah uses other expressions, but the meaning is the same. It now follows, —