John Calvin Commentary Jeremiah 10:19

"Woe is me because of my hurt! my wound is grievous: but I said, Truly this is [my] grief, and I must bear it." — Jeremiah 10:19 (ASV)

The Prophet here undoubtedly speaks in the name of the whole people, for he saw that no one was moved by threats, though very grievous and severe. This manner of speaking should be familiar to us, as it is commonly used by all the prophets. They first addressed the people; but when they saw that they produced no effect, to show their indignation, they spoke of themselves as in the presence of God. In this way, they rebuked the hardness and sluggishness of people.

So now Jeremiah speaks, Woe to me for my bruising! He did not grieve on his own account; but, as I have said, he represents the grief which the whole people ought to have felt, but which they did not feel at all. Since they were so dull-minded and proudly mocked God and His threats, the Prophet shows them, as it were in a mirror, what grievous and bitter lamentation awaited them.

We must then bear in mind that the Prophet does not speak here according to the feeling which the people had, for they were so stupefied that they felt nothing. Instead, he speaks of what they ought to have felt, as though he had said, "If there were a particle of wisdom in them, they would all most surely bewail their approaching calamity before God begins to make His judgment fall on their heads; but no one is moved. I will therefore weep alone, but it is on your account." Yet there is no doubt that he intended to try in every way whether God’s threats would penetrate their hearts.

He says that his smiting was full of pain; and then adds, And I said, Surely it is my stroke, and I will bear it. As I have already said, he does not relate what the Jews said or thought, but what would have been the case with them if they had possessed the smallest portion of wisdom.

Some connect this with the following verse, as though the Prophet had said that he thought himself able to bear his grief, but was deceived, as he was eventually forced to yield. But this is an incorrect view, and the passage is better understood otherwise.

The Prophet here reminds his own people with what feeling they ought to have regarded the fact that God was angry with them. For he undoubtedly indirectly condemns their foolishness, because God’s hand was extended to chastise them, and yet they disregarded the hand of Him who struck them.

He then relates what they ought to have thought and felt when God showed signs of His wrath: that they ought to have acknowledged that it was their own stroke, and that it was therefore to be endured. For it is the best preparation for repentance when the sinner acknowledges that he is justly struck and willingly receives the yoke. When, therefore, anyone reaches this point, his conversion is half accomplished.

The Prophet, then, teaches us here that the only remedy remaining for the Jews was to be fully convinced that they deserved the punishment which they endured, and then patiently to submit to God’s judgment, just as a dutiful son does who submits to being chastised when he offends. The word is used in another sense in Psalm 77:10,

“To die is my lot.”

The Prophet has חלי, cheli, here; but there it is חלותי, cheluti. That passage is indeed variously explained, but it seems to be an expression of despair when it is said, “To die is my lot;” that is, it is all over with me.

But the Prophet here shows that it was the beginning of repentance when the Jews confessed that they deserved their stroke. For undoubtedly there is here a comparison made between sin and its punishment, as though the Prophet had said, “We have thus deserved, and God allots to us the reward due to our sins.”

It is one thing to give glory to God by confessing that He inflicts due punishment; but it is not sufficient unless patience is also added: I will bear it; that is, I will submit to God. For there are many who, when convinced of their sins, still complain against their judge and also raise an outcry. Hence the Prophet joins together these two things: the confession of sin and patience, so that those who experience the severity of God quietly submit to Him as long as He acts towards them as a judge. He afterwards adds: