Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadJohn Calvin Complete Commentary - Jeremiah 15:5 - 15:5
(Show All Books | Show All Chapters)
This Chapter Verse Commentaries:
The Prophet shews here that the severe punishment of which he had spoken could not be deemed unjust, according to what those men thought who were querulous, and ever expostulated with God, and charged him with too much rigour. Lest, then, the Jews should complain, the Prophet says briefly, that all the evils which were nigh at hand were fully due, and so deserved, that they could find no pity, even among men. We know that the worst of men, when the Lord punishes them, have some to condole with them. There is no one so wicked that relatives do not favor him, and that some do not console him. But the Prophet shews that the Jews were not only inexcusable before God, but that they were undeserving of any sympathy from men.
He first says, Who will pity thee? and then, Who will console with thee? The verb. נוד, nud, means properly to give comfort by words, as when relatives, and friends, and neighbors meet together for the purpose of mourning; they hear lamentations, and join in them. But he says that no one would perform this office towards Jerusalem. He adds, in the third place, And who will turn aside? or, strictly, change place — Who will change place to enquire? or, as some render it, to pray. The verb שאל shal, means properly to ask, and hence sometimes to pray. So, many give this meaning, that there would be no one to pray for the Jews. But if we consider the construction of the sentence, we shall see that the Prophet speaks of that duty of kindness which men cultivate and observe towards one another, by enquiring of their welfare, — “ all things well with thee?” How dost thou do? Are all things well with thee and thine?” When we thus enquire of the state of any one we shew some concern for him, for love is always solicitous for the welfare of others. The Prophet then says, “ will turn aside to thee to enquire of thy welfare?” that is, that he may know how thou art, and what is thy state and condition.
We hence see that the Jews are here divested of every complaint, for the whole world would acknowledge them to be unworthy of any commiseration. But the Prophet does not mean that all would act cruelly towards Jerusalem, but rather shews, that such were their crimes that there was no room for courtesy, or for those acts of kindness which men of themselves perform towards one another. (132)
(132) There is a general agreement as to the two first clauses of this verse, but not as to the last. The Syriac and the Targum give the meaning advocated by Calvin, with whom Gataker, Grotius, and Blayney agree. But the Septuagint and the Vulgate seem to take the other view, that to “ for peace” is what is meant; and this has been adopted by Montanus, Castalio, and Venema. But the former is no doubt substantially the right view, though the phrase used, “ salute,” or “ enquire of one’ welfare,” or “ thou doest,” is too general. In 1Sa_25:5 (see also 1Sa_10:4) we have the same form of words too loosely rendered, “ him in my name,” in our version. The following verse shews that the rendering ought to be, “ (or bid) him peace in my name.” Literally it is, “ for him in my name for peace.” So here the literal rendering is, —
Or who will turn aside to ask for peace for thee?
or, in our language, “ bid thee peace.”
The word “ aside” seems clearly to favor this meaning. In the other case its import does not appear. The intimation is, that no one would deem it worth his while to turn out of his way to express a good wish in behalf of Jerusalem. — Ed.