---
title: "Commentary on Jeremiah and Lamentations, Volume 5"
author: "John Calvin"
translator: "John Owen"
languages: [en]
shelf: "Commentaries"
section: 87 of 107
url: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/87/
cite: "John Calvin, tr. John Owen, Commentary on Jeremiah and Lamentations, Volume 5, section 87. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/87/"
---

# Commentary on Jeremiah and Lamentations, Volume 5

*John Calvin, tr. John Owen*

Calvin on Jeremiah and Lamentations, volume 5 of 5.

## 87. Lamentations 4:21

Source: https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/87/ · cite a paragraph as https://scriptura.si/works/john-calvin-commentary-on-jeremiah-and-lamentations-volume-5/87/#p-N

[¶0] Lamentations 4:21 21. Rejoice, and be glad, O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through unto thee: thou shalt be drunken, and shalt make thyself naked. 21. Guade et laetare, filia Edom quae habitas in terra Uts (עף, ad verbum;) etiam super te transibit calix, inebriaberis et nudaberis.

[¶1] The Prophet in this verse intimates that the Jews were exposed to the reproaches and taunts of all their enemies, but he immediately moderates their sorrow, by adding a consolation; and it was a sorrow that in itself must have been very bitter; for we know that nothing’ is harder to bear, in a state of misery, than the petulant insults of enemies; these wound us more than all other evils which we may suffer. The Prophet then intimates, that the Jews had been so reduced, that all the ungodly and malevolent were able, with impunity, to exult over them, and to taunt them with their troubles. This is done in the former clause but its it was a prophecy, or rather a denunciation, extremely bitter, he mitigates the atrocity of the evil, when he says that their enemies would have soon in their turn to undergo punishment.

[¶2] Some explain the whole verse as spoken ironically, as though the Prophet had said tauntingly, — “Go now, ye Idumeans, and rejoice; but your joy shall be evanescent.” But I rather think that he refers to the very summit of extreme misery, because the Jews had been thus exposed to the taunts of their enemies; but he afterwards adds some alleviation, because all their enemies would at length be punished. There is, in Micah 7:8, a similar mode of speaking, though there is no mention made there of Edom; for there the Prophet speaks generally to all those who envied the people, and were their adversaries: he compares the people, according’ to what was usual, to a woman; and we know that in that sex there is much more jealousy than in men; and then, when there is a grudge, they fiercely urge their pleas, that they may have an occasion to speak evil of others. Therefore the Church, after having acknowledged that she had been deservedly chastised, adds, “Rejoice not over me, mine enemy.” But I have already fully explained the Prophet’s meaning, — that the Church calls all her enemies an enemy, or an inimical woman, as though there had been some quarrel or jealousy between women. Hence she says,

[¶3] “Though I have fallen, yet rejoice thou not, my enemy; though I lie in darkness, yet the Lord will be my light — though then my enemy has rejoiced, yet my eyes shall see when she shall be trodden down.” (Micah 7:8, 10.)

[¶4] The Prophet no doubt meant there to mitigate the sorrow of the godly, who saw that they were insolently taunted by all their neighbors. He then shews the necessity of a patient endurance for a time; for God would at length stretch out his hand, and render to enemies the reward of their barbarity.

[¶5] But why in this place mention is made of Edom, rather than of other nations, is not evident. The Jews were, indeed, surrounded on every side with enemies, for they had as many enemies as neighbors. But the Idumeans, above others, had manifested hostility to the chosen people. And the indignity was the greater, because they had descended from the same father, for Isaac was their common father; and they derived their origin from two brothers, Esau and Jacob. As, then, the Idumeans were related to the Jews, their cruelty was less tolerable; for they thus forgot their own race, and raged against their brethren and relatives. Hence it is said in Psalm 137:7,

[¶6] “Remember, O Lord, the children of Edom, who said, in the day of Jerusalem, Down with it, down with it, to the very foundation.”

[¶7] The Prophet, then, after having imprecated God’s vengeance on all the ungodly, mentioned especially the Idumeans; and why? because they indulged their cruelty above all others; for they were standard-bearers, as it were, to enemies, and were like falls, by which the fire was more kindled; for this address was no doubt made to the Chaldeans,

[¶8] “Make bare, make bare; spare not; let not a stone remain on a stone.” (Psalm 137:7.)

[¶9] As, then, the Idumeans had behaved most cruelly towards their own relatives, the Prophet complains of them, and asks God to render to them what they deserved.

[¶10] So now in this place our Prophet says, Be glad and rejoice, thou daughter of Edom, who dwellest in the land of Uz By this clause, as I have already said, Jeremiah intimates that the Jews were exposed to the taunts of their enemies, because the Idumeans could now insult them with security. But he immediately adds, also: here he begins a new subject, and this is intimated by the particle גם gam, To thee also shall pass the cup He employs a common metaphor; for adversity is denoted in Scripture by the word cup; for God, according to his will, gives to drink to each as much as he pleases. As when a master of a family distributes drink to his children and servants; so also God, in a manner, extends his cup to every one whom he chastises; nor does he allow any one either to reject the cup offered, or to throw away the wine, but he constrains him to drink and to exhaust to the very dregs as much as he gives to each to drink. Hence it is for this reason that the Prophet says now that the cup would pass over to the Idumeans; for we know that, shortly after, they were subdued by the Chaldeans, with whom they had before been united. But when they had by their perfidy fallen off from their treaty, they were in their turn punished. As, then, the agreement they had made with the Chaldeans did not continue, the Prophet says, that to them also the cup would pass over.

[¶11] He adds, Thou shalt be inebriated and made naked God is wont thus to distinguish between his own children and aliens or the reprobate; for he indeed gives a bitter potion to his own children to drink, but it is as much as they are able to drink; but he altogether chokes others, because lie constrains them, as it has been already said, to drink to the very dregs. So, then, the Prophet now compares the extreme miseries which the Idumeans suffered to drunkenness; and to the same purpose are the words which follow, Thou shalt be made naked For he thus intimates, that they would be so confounded with the atrocity of their evils, as to have no care for decency, and to be dead to all shame: as a drunken man, who is overpowered by wine, disregards himself, and falls and exposes himself as Noah did; so also the Prophet says, that so great would be the calamities of Edom, that the people, exposed to every reproach, would afford occasion to all around them for taunts. As when a sot lies down in the mire, casts away his garments, and makes an exposure of himself, it is a spectacle both sad and shameful; so the Prophet says, that the Idumeans would be like the drunken, because they would lie down in their reproach. It follows, —

### Lamentations 4:22

[¶13] Lamentations 4:22 22. The punishment of thine iniquity is accomplished, O daughter of Zion; he will no more carry thee away into captivity: he will visit thine iniquity, O daughter of Edom; he will discover thy sins. 22. Completa est iniquitas tua, filia Sion; non adjiciet ad te in exilium trahendam; visitavit iniquitatem filiae Edom, et discooperuit super peccatum tuum (hoc est, nudavit peccatum tuum.)

[¶14] This verse, in my judgment, is incorrectly explained; and the Jews have toiled much, for there seems to be a kind of inconsistency, since it is certain that they were afterwards scattered into exile, not only once, but several times. Hence they interpret this place of the second dispersion by Titus, under the authority of his father Vespasian. They then say that the iniquity of the people was then completed, for after that exile no change has followed. Otherwise they do not think that this prediction of the Prophet accords with the reality or the event; for, as I have said, they have been driven into all lands. They had been, indeed, before fugitives, as Moses had declared concerning them. For we know that Jews dwelt in Greece and in Macedonia; we know that many of the cities of Italy were full of this people, until by the edict of Claudius Caesar they were expelled from Italy; for he thought that Italy was infected by them, and he drove them afar off, as though they were contagious. But the Jews lay hold on these refinements to no purpose for the Prophet simply meant to say, that such would be, the punishment of the people, that it would not be necessary then to repeat it.

[¶15] When, therefore, he says that their iniquity, or the punishment of their iniquity, was completed, he intimates that God had dealt so severely with them, that there was nothing short of extreme rigor: and this mode of speaking occurs elsewhere. To the same purpose is what immediately follows: The enemy, or God, which is the same, will no more add to draw thee into exile, — why? for what need was there of a second exile when the whole land had been reduced to solitude? since also the poor who had been left in the land had at length gone into Egypt, whence they were brought again into Chaldea; but they were, at the time, fugitives from the Holy Land. Then the Prophet means, that God’s judgment was, in all its parts, completed, that nothing short of extreme calamity had happened to the Jews.

[¶16] It afterwards follows in the second clause, He will visit, which is, indeed, in the past tense, he hath visited, but he speaks of what was future. According to the usual manner of the prophets, in order to confirm the prediction, he speaks of the event as already past, He has visited the iniquity of the daughter of Edom; so that thy wickedness has been uncovered. The meaning will be clearer if we add the particles of comparison, “As thy punishment, daughter of Sion, has been completed; so thine iniquity, daughter of Edom, shall be visited;” or if we render the words thus, by way of concession, “The punishment of thine iniquity, daughter of Sion, has indeed been completed; but thy sin, daughter of Edom, shall be uncovered.”

[¶17] We, in short, see that the reason is explained why the Prophet, in the last verse, alleviated, with comfort, the sorrow of the people, that though the Jews were very miserable, it would yet be nothing better with Edom, when the time of visitation came. And in saying that the punishment of iniquity was completed, he refers not to their sin, but says that they had been thus chastised, as it seemed good to God to execute all his rigor towards them; and nearly the same manner of speaking is found in the fortieth chapter of Isaiah. Then the Prophet does not deny but that the Jews might at a future time become exiles; but he says that their transmigration now was complete, so that it was not necessary that Nebuchadnezzar should again denude the land of its inhabitants: this had been done, as it were, by a sudden whirlwind; for by one sweep they had been snatched away. The land, indeed, was before made desolate, but when Nebuchadnezzar took possession of the city, he only left behind the dregs of the people. And he did this on purpose that he might have there some people as tributaries. Then that transmigration was complete.

[¶18] But the Prophet means not here, that God would not afterwards banish and scatter the Jews as they deserved. There is then no inconsistency, that the Jews afterwards became fugitives and wanderers through the whole world, and that yet the enemy would not again draw them into captivity, for he speaks here only of the Chaldeans: and this was said, because Jeremiah wished to compare the Jews with the Idumeans, and to shew, that though the Idumeans insolently exulted over them, yet their own calamity was nigh, which would wholly overwhelm them, as the case had previously been with the Jews. There is no time now to begin with the prayer of Jeremiah: I must therefore defer it till the next Lecture.

### Prayer Lecture 16

### Prayer

[¶21] Grant, Almighty God, that as thou seest that at this day the mouths not only of our enemies, but of thine also, are open to speak evil, — O grant, that no occasion may be given them, especially as their slanders are cast on thy holy name; but restrain thou their insolence, and so spare us, that though we deserve to be chastised, thou mayest yet have regard for thine own glory, and thus gather us under Christ our head, and restore thy scattered Church, until we shall at length be all gathered into that celestial kingdom, which thine only-begotten Son our Lord has procured for us by his own blood. — Amen.

### Lecture seventeenth

[¶23] Lecture Seventeeth