--- title: "Commentary on Jeremiah and Lamentations, Volume 5" author: "John Calvin" translator: "John Owen" languages: [en] shelf: "Commentaries" section: 70 of 107 url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/70/ cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 5, section 70. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/70/" --- # Commentary on Jeremiah and Lamentations, Volume 5 *John Calvin, tr. John Owen* Calvin on Jeremiah and Lamentations, volume 5 of 5. ## 70. Lamentations 3:10 Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/70/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/70/#p-N [¶0] Lamentations 3:10 10. He was unto me as a bear lying in wait, and as a lion in secret places. 10. Urus insidians fuit mihi (ipse mihi,) leo in latebris. [¶1] Harsh is the complaint when Jeremiah compares God to a. bear and a lion. But we have said that the apprehension of God’s wrath so terrified the faithful, that they could not sufficiently express the atrocity of their calamity; and then borne in mind must also be what we have stated, that they spoke according to the judgment of the flesh; for they did not always so moderate their feelings, but that something fell from them worthy of blame. We ought not, then, to make as a rule in religion all the complaints of holy men, when they were pressed down by the hand of God; for when their minds were in a state of confusion, they uttered much that was intemperate. But we ought, on the other hand, to acknowledge how great must be our weakness, since we see that even the strongest; have thus fallen, when God exercised severity towards them. [¶2] Though, then, it does not seem that it was said in due honor, that God did lie in wait as bears for travelers, or as lions in their dens; yet, if we consider how much the faithful dreaded the tokens of God’s wrath, we shall not wonder at this excess. It is then certain that rite Prophet brings before us here not only evidences of the fear of God, of religion and humility, but also of the corrupt feelings of the flesh; for it cannot be, but that the infirmity of men will betray itself ill extreme evils. He adds, what is of the same import, — ### Lamentations 3:11 [¶4] Lamentations 3:11 11. He hath turned aside my ways, and pulled me in pieces: he hath made me desolate. 11. Vias meas pervertit et scidit me (vel, dissipavit, vel, laceravit,) posuit me vastatam (vel, quasi vastitatem.) [¶5] In this verse also the Prophet shews how grievously the faithful are disturbed when they feel that God is adverse to them. But he uses the same figure as yesterday, though the word סורר, surer, is different: what he used yesterday was עוה, oue, but in the same sense. [¶6] He then says that his ways had been perverted; and for this reason, because he had been disappointed in his purpose; whatever he did was made void, because God by force prevented him. When we undertake to do anything, a way is open to us; but when there is no success, our way is said to be perverted. And this is done by God, who has all events, prosperous as well as adverse, in his own hand. As, then, God directs our ways when he blesses our counsels and our actions; so, on the other hand, he perverts them, when all things turn out unsuccessfully, when our purpose is not done and events do not answer our expectations. [¶7] He afterwards adds, He hath torn me or broken me. The verb פשח, peshech, means properly to cut, but here to tear or scatter. It follows lastly, he hath made me a waste In this expression he includes the other two things; for he who is reduced to desolation, does not hold on his way, nor find any exit; he is also drawn here and there, as though he was torn into several parts. We hence see that the Prophet here complains of extreme evils, for there was no hope of deliverance left. He adds, — ### Lamentations 3:12 [¶9] Lamentations 3:12 12. He hath bent his bow, and set me as a mark for the arrow. 12. Extendit (vel, intendit) arcum suum, et statuit me quasi signum sagittae. [¶10] Here the Prophet introduces another metaphor, that God had shot him with arrows, as he was made a mark to them. Jeremiah has elsewhere often used the word מתרא, methera, for a prison; but here it means a mark at which arrows are leveled, and such is its meaning in Job 16:12, where there is a similar complaint made. The meaning is, that the people, in whose name Jeremiah speaks, had been like marks, because God had directed against them all his arrows. It is, indeed, a fearful thing when God aims at us, that he may discharge his darts and arrows in order to hit and wound us. But as God had so grievously afflicted his people, that he seemed to have poured forth all his vengeance, the Prophet justly complains that the people had been like marks for arrows. ### Lamentations 3:13 [¶12] Lamentations 3:13 13. He hath caused the arrows of his quiver to enter into my reins. 13. Induxit in renes meos filion pharetrae sum (id est, sagittas.) [¶13] He goes on with the same metaphor; he said in the last verse that God had leveled his bow; he now adds, that his arrows had penetrated into his reins, that is, into his inward parts. But we must bear in mind what the Prophet meant, that God had dealt so severely with the people, that no part, even the innermost, was sound or untouched, for his arrows had perforated their very reins. He afterwards adds, — ### Lamentations 3:14 [¶15] Lamentations 3:14 14. I was a derision to all my people; and their song all the day. 14. Fui risus (vel, ludibrium) toti populo meo, pulsatio (vel, canticum, quod pulsatur ab organo et instrumento musico) quotidie (vel, toto die.) [¶16] The Prophet again complains of the reproaches to which God had exposed the Jews. We have said that of all evils the most grievous is reproach, and experience teaches us that sorrow is greatly embittered when scoffs and taunts are added to it; for he who silently bears the most grievous sorrows, becomes broken in heart when he finds himself contumeliously treated. This, then, is the reason why the Prophet again amplifies the miseries of the people, because they were exposed to the scoffs of all men. But it may seem a strange thing that the Jews were derided by their own people. This is the reason why some think that the Prophet complains of his own private evils, and that he does not represent the whole people or the public condition of the Church. But it may also be said in reply, that the Prophet does not mean that the people were derided by themselves, which could not be; but it is the same as though he had said, that their state was so disgraceful, that while they looked on one another, they had a reason for taunting, if this their condition was allowed to continue. [¶17] In short, the Prophet does not mean what was actually done, but he simply complains that their calamity was liable to all kinds of reproaches, so that any one looking on Jerusalem might justly deride such a disgraceful spectacle. And it was, as we have said, a most equitable reward, for they had not ceased to reproach God. Then rendered to them was what they had deserved, when God loaded them in turn with dishonor. [¶18] He afterwards adds, that he was their song, that is, of derision; for it is a confirmation of the former clause, and the same complaint is also formal in Job. He says that he was their song daily or all the day. This constancy, as it has been said, proved more clearly the grievousness of the evil. ### Lamentations 3:15 [¶20] Lamentations 3:15 15. He hath filled me with bitterness, he hath made me drunken with wormwood. 15. Satiavit me amaritudinibus, saturavit me felle. [¶21] Some render the last word “wormwood,” but this word seems not to me to suit the passage, for though wormwood is bitter, yet it is a wholesome herb. I therefore take it in this and like places for poison or gall; and ראש, rash, as we shall see, is joined with it. To satiate, is also a metaphor very common. Then the Prophet means that lie was full of bitterness and gall; and lie thus had regard to those calamities from which so much sorrow had proceeded. [¶22] We hence also gather that the faithful were not free from sorrow in their evils, for bitterness and gall sufficiently shew that their minds were so disturbed that they did not bear their troubles with sufficient patience. But they struggled with their own infirmity, and the example is set before us that we may not despond when bitterness and gall lay hold on our minds; for since the same thing happened to the best servants of God, let us bear in mind our own infirmity, and at the same time flee to God. The unbelieving nourish their bitterness, for they do not unburden their souls into the bosom of God. But the best way of comfort is, when we do not flatter ourselves in our bitterness and grief, but seek the purifying of our souls, and in a manner lay them open, so that whatever bitter thing may be there, God may take it away and so feed us, as it is said elsewhere, with the sweetness of his goodness. He adds, —